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extensive_vajrayogini_commentary_by_h.e._tsenshab_serkong_rinpoche [2018/02/26 18:11] (current)
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 +POMAIA, ITALY, Jan- Feb. 1980
 +Page 2 of 50 [[H.E. Serkong Rinpoche]]'​s [[Vajrayogini Commentary]] ([[wp>​Pomaia]],​ Italy 1980)
 +[[Rinpoche]] received this teaching from [[Kyabje Trijang Dorje Chang]] in Tibet and again
 +in [[India]]. ​
 +The discourse was given from three different [[texts]]; [[Rinpoche]] will give the [[oral
 +transmission]] of the text and by his own understanding and [[insight]]s he’ll explain. Later, when we’ll read the text ourselves on the basis of the notes we can study and ask
 +questions. One of the texts is [[Notes on the Generation and Complete Stages of the
 +Venerable Vajrayogini the Heart Essence of the Hidden Path Lead by Dakinis]] ([[rJe-btsun
 +rdo-rje rnal-‘byor-ma’i bskyed-rdzogs-kyi zin-bris mkha’-spyod bgrod-pa’i gsang-lam
 +snying-gi thig-le]]). The title of the second text is fuzzy on the page and is something like [[Notes on a Practice Discourse on the Two Stages of the Path of Glorious Naropa
 +Khechari]] ([[dPal na-ro mkha’-spyod dbang-mo’i lam-rim-pa gnyis-kyi blag-khrid ji-ltar
 +rnam-pa’i brin]]). I do not have the name of the third text, or the names of the authors.
 +1) The [[origin of the Vajrayogini teaching]] to develop [[respect]] and [[devotion]].
 +2) [[Advantages of relying on Vajrayogini teaching from such reliable source]].
 +3) [[History of various Vajrayogini practitioners who have relied on the lineage]] with this reliable source and on teachings with such benefits.
 +4) [[Stages how to lead the disciple along the path of this Vajrayogini teaching]]:
 +a) [[The working basis of the person who practices Vajrayogini]].
 +b) [[The Vajrayogini teachings to be practiced]].
 +c) [[The Method with which Vajrayogini should be practiced]]:​
 +(1) [[Generation Stage]] consists of [[11 Yogas of Vajrayogini]]:​
 +1. [[Vajrayogini Sleeping Yoga]]; ​
 +2. [[Vajrayogini Waking Yoga]]; ​
 +3. [[Vajrayogini Yoga of Tasting the Nectar]]; ​
 +4. [[Vajrayogini Measureless Yoga]]: [[Vajrayogini Refuge]], [[Vajrayogini Bodhichitta]] and [[Vajrayogini Vajrasattva]];​
 +5. [[Vajrayogini Guru Yoga]]; ​
 +6. [[Vajrayogini Generation of Oneself as the Buddha-Figure]]; ​
 +7. [[Vajrayogini Yoga of the Purification of All Living Beings]]; ​
 +8. [[Vajrayogini Inspiration from the Viras Dakas and Virinis Dakinis]]; ​
 +9. [[Vajrayogini Verbal Mantra Recitation and [[Vajrayogini Mental Mantra Recitation]]; ​
 +10. [[Vajrayogini Inconceivable Yoga]]; ​
 +11. [[Vajrayogini Yoga of Behavior]]
 +In [[Highest Yoga Tantra]] there are two things of importance: ​
 +1. [[Clear Light]] and 2. [[Illusory Body]]. ​
 +[[Vajrayogini]] is [[Mother Tantra]], so the main [[cultivation]] practice of [[Vajrayogini]] is [[Clear Light]], and for that reason we start with the [[Vajrayogini practice of sleep]] ([[Vajrayogini Sleeping Yoga]]).
 +1) [[Vajrayogini Sleeping Yoga]]
 +(1) There are two ways to go to sleep according to this [[Vajrayogini practice]]:
 +(2) The [[Vajrayogini way of going to sleep without the elaboration of true existence]]. ​
 +This involves the [[Vajrayogini dissolution of the elements]] and we fall asleep in a state of [[voidness]] (also better referred to as [[emptiness] or [[emptiness of inherent existence]] or [[Shunyata]] [[Maha Prajna Paramita]]).
 +(3) The [[Vajrayogini way of going to sleep with elaboration]]. You are [[Vajrayogini ​ on an [[eight-petaled lotus]]. On the back petal ([[north]]) is [[Primordial Guru]] [[Vajradharma]] ([[Sambhoghakaya]] of [[Amitabha]]),​ your head, facing to the [[west]] ([[Amitabha Pure Land]]), is in his lap. You are [[Vajrayogini]] but without [[Vajrayogini Tantric jewelry]] or [[Vajrayogini Tantric implements]].
 +2) [[Vajrayogini Yoga of Waking]]: You hear the sound of Vajrayogini'​s [[Damaru]] ([[Tantric Drum]]) and [[Tantric Bell]] ([[Ghanta]]),​ and that
 +causes you to [[wake up]]. You feel you are in the [[Vajrayogini Mandala]] and you, [[Vajrayogini]],​ have your head in the lap of [[Primordial Guru]] [[Vajradharma]],​ your [[root Guru]]. Guru [[Vajradharma]] [[dissolves in the BAM]] ([[VAM]] or [[BAM]] [[seed syllable]]) which comes to your head and [[dissolves in your heart]]. If you
 +go to sleep by the first method, in [[emptiness]],​ you [[wake up]] by raising instantaneously as [[Vajrayogini]] like a fish jumping out of water or a bubble. When you wake up you are without [[Vajrayogini ornaments]] and [[Vajrayogini implements]].
 +H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980) Page 3 of 50
 +3) [[Vajrayogini Yoga of Tasting the Nectar]]: You do this after you [[wake up]]. If you have a special [[nectar pill]] you take it; if not then you [[visualize Vajrayogini]]. You draw a [[Vajrayogini triangle]] on the palm of your right hand with the point towards you (you draw it with your fourth finger of the left hand). In the front corner there is an [[OM]], left [[AH]], right [[HUM]]. You touch the points, then the center, and taste and imagine the leftover [[dissolves in the BAM in your heart]].
 +4) Measureless Yoga:
 +Refuge: In the sadhana (long version) is the first verse: In the space…to protectors.
 +Visualize in space a throne supported by lions with a lotus and sun. In the center is
 +your root Guru in the form of Heruka with four faces, 12 arms, and consort. Around
 +the center of the lotus there are stamens which have the lineage Gurus circling
 +counterclockwise. On the front petal is Vajrayogini in the center and around her are
 +the Yidams. On the right (of Heruka) petal is Guru Shakyamuni Buddha. In the
 +center and around him are the Buddhas of the Sutras. On the back petal is the dharma
 +refuge, symbolized by Tripitka texts and basket of Tantra. On the left petal is
 +Manjushri in the center, surrounded by Bodhisattvas,​ Daka, Dakinis, and protectors.
 +This is the elaborated visualization of what is in the first verse. If this is too difficult,
 +just visualize Guru Vajradharma. He represents all three jewels. With fathers and
 +males on the right and mothers and females on your left, your enemies in front, in
 +back your friends, and with dread of worse rebirths, faith and compassion entrust you
 +completely to the three gems.
 +Now we generate bodhichitta. Once I have attained…path. Complete within this are
 +the four immeasurables. Meditate on them. Next verse, I prostrate…strength. We
 +prostrate and take refuge again. Now the refuge objects dissolve into light and melt
 +into you. The sangha refuge dissolves into white light and goes in your crown;
 +dharma into red light and goes to your throat; buddhas in blue light and go in your
 +heart. Then, all the beings and environment around you, everything, dissolve in
 +voidness. Set your mind on that. Out of the voidness you arise as a shaft of red light,
 +a cubit high. From this, you arise as Vajrayogini with one head, two arms and hands,
 +with implements.
 +Blessing of the inner offerings:
 +(1) You get rid of the interferences by sending out from your heart a host of
 +Khandarohi’s (Dum-skyes-ma). They look like Vajrayogini.
 +(2) To purify the inner offering into voidness. The inner offering has no true
 +existence from its own side, but exists only as much as it can be mentally labeled.
 +(3) Generating the substances in the skullcup. This symbolizes the purification of the
 +five aggregates. The five nectars are generated in the four cardinal directions and
 +the meats in the intermediate directions. Nectars are generated counterclockwise
 +and meet clockwise. In the sadhana, it says From a state…OM AH HUNG. Each
 +nectar and meat is marked with the syllables in the order as written in the
 +sadhana. To purify the taste, color and potential, from the BAM at your heart,
 +light goes to strike the wind mandala. This activates the fire, and the substances
 +Page 4 of 50 H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980)
 +in the skullcup melt and turn orange, hot and electrified. To transform into nectar,
 +generate a white khatvanga, upside down, on top of the skullcup. It melts into the
 +skullcup like butter melts, and turns the substances white and makes them cool.
 +This further purifies the color, taste and potential. There are three circles of the
 +Sanskrit alphabet, both vowels and consonants, on top of each other; white, red,
 +blue, with blue on top. They condense into OM AH HUNG, which sends out
 +lights to draw back the qualities of the body and speech of the buddhas and
 +bodhisattvas of the 10 directions. These melt into the skullcup and join to it all
 +the blessings of the buddhas and bodhisattvas,​ increasing it so it never exhausts.
 +Blessing the outer offerings: Do the same process as above, only there are several
 +skullcups, generated from KAMs, with the various offerings inside, generated from
 +HUMs. One eliminates the interferences,​ purifies the offerings into voidness,
 +generates and blesses them.
 +Vajrasattva:​ There is a small Vajrasattva and consort on your head with the 100
 +syllable mantra at his heart. White light and nectar flows from the mantra to the place
 +of union of Vajrasattva and his consort, and into your body. The light and nectar
 +eliminate all the defilements of body, speech, and mind of oneself and others. Do this
 +visualization while reciting the 100 syllable mantra 100 or 28 times carefully.
 +5) Guruyoga: In the space in front of you at brow level is the celestial mansion. It is
 +square with four doors and four walls. In it is a throne supported by lions. On this is
 +Guru Vajradharma,​ red, holding dorje and bell, with his arms crossed. Around him
 +are the lineage gurus. In front of Guru Vajradharma is another Guru Vajradharma in
 +the same form as above. Next, going counterclockwise is Vajrayogini. Next is
 +Naropa. Then all the other lineage gurus to your root guru’s root guru. Your root guru
 +is in the form of Guru Vajradharma in the center. All the lineage gurus are in the form
 +of Vira Vajradharma. He has a skullcup in his left hand in his lap. With the right
 +hand held up, he holds a damaru and has a khatvanga on the left shoulder. Outside
 +the house, in front is Guru Shakyamuni Buddha surrounded by the guests of refuge,
 +which are all the buddhas and Yidams. To his right is Manjushri surrounded by the
 +powerful guests of good qualities, i.e., the dharma protectors. Behind and beneath this
 +is Vajrapani surrounded by the guests to whom we owe karmic debts. To the left is
 +Chenrezig, surrounded by the guests of the six classes of beings for whom you have
 +After visualizing this, do prostration. Then make offerings by emanating goddesses from
 +your heart. Within this are the outer, inner, secret, and thusness offerings. Again, say
 +refuge and bodhichitta briefly and take the bodhisattva vows. From the BAM at your
 +heart a tiny Vajrayogini emerges and leaves through your crown. She stands in front of
 +Guru Vajradharma,​ who is in front of you. She looks back at your old body, which is in
 +ordinary form, seeing it, she comes back from the celestial mansion mandala, circles
 +three times counterclockwise around your old body, slices off the top of your skull. This
 +becomes very large. She chops up your old body, puts it inside the skullcup and turns it
 +into inner offering, with the purifications as before by staring at it.
 +H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980) Page 5 of 50
 +From her heart come goddesses with skullcups, or you can visualize one goddess and she
 +scoops up from this inner offering and offers it to the center cluster of refuge, to the
 +protectors with good quality, to the guests for whom you have compassion, and to the
 +guests to whom you owe black karmic debits.
 +Then offer the mandala: the outer, inner, secret, and thusness mandala offerings are
 +included in this. Accumulate as many mandala offerings as you can (3, 7, or 21). Now
 +the cluster of Guru Shakyamuni Buddha and the cluster of Manjushri and the figures of
 +Chenrezig and Vajrapani dissolve into you. The guests to whom you owe karmic (black)
 +debts, and the beings for whom you have compassion disperse to their own places. What
 +is left are all the gurus in front of you.
 +Now, request to the lineage gurus: You request them three times to give you the four
 +initiations. The first time you request to the central figure, the second time your root
 +Guru who is in the center of all the gurus, looks counterclockwise to the lineage gurus
 +and ask permission: My disciple wishes initiation. Then the third time all the lineage
 +gurus, going counterclockwise,​ look at the root guru and give him permission to give you
 +the initiation.
 +Then for the initiation, from the white OM at the forehead of the guru comes white light
 +and nectar which enters your head and purifies your body defilements. Then, from the
 +red AH at the throat comes red light and nectar to your throat, purifies your speech. From
 +the blue HUM at his heart comes blue light and nectar and purifies the mind. Then all
 +three come together to purify your body, speech, and mind. Your body, speech, and mind
 +are purified and you receive the four initiations.
 +Now you request three times: I make requests…strength. Then the gurus dissolve into
 +each other, going counterclockwise to your root guru, who comes to your head and melts
 +into red light and dissolves in the BAM at your heart.
 +You need proper bodhichitta to do this practice, so before think of all the lam.rim
 +teachings from perfect high rebirth to bodhichitta.
 +Day 2—28 Jan.
 +Before beginning the outline, there is a general presentation of Buddhas teachings.
 +Buddha taught both sutra and tantra. In sutra, he taught hinayana and mahayana. In
 +mahayana he taught the extensive teachings of the perfection vehicle and the profound
 +teachings of the tantra vehicle. In the tantra there are four classes and the last is
 +anuttarayoga. This is divided into the mother and father classes and the differences
 +between them is that in the father tantra it emphasizes the method to receive the illusory
 +body and the mother tantra emphasizes the teachings to attain clear light. Of the mother
 +tantra, the main one is that of Heruka or Chakrasamvara. There are 160 million different
 +mother tantras and the supreme is the Chakrasamvara Tantra. Within the teachings of
 +Heruka, the father cycle tantra is of Heruka himself and the mother cycle is Vajrayogini.
 +Page 6 of 50 H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980)
 +Here we will discuss the mother cycle of Vajrayogini. This completes the general
 +presentation of the teachings.
 +First (origin): Within the mother cycle of Vajrayogini there are three main lineages:
 +Indra Khachari (Indra mkha-spyod)) from Indrabhuti, Maitri Khachari from Maitripa, and
 +Naro Khachari from Naropa. These teachings are from Naro Khachari. The
 +Chakrasamvara Tantra was originally given on top of Mt. Meru in three versions: the
 +expanded, the intermediate,​ and the abbreviated (which has 51 chapters). (Here
 +Rinpoche listed various names of texts from the explanatory tantra cycle.)
 +The source for Vajrayogini teachings is the 47th and 48th chapters of the Abbreviated
 +Root Chakrasamvara Tantra. Then the source of the teachings is from the cycle of texts
 +from the Chakrasamvara literary corpus.
 +[External Vajrayogini is generation oneself as the deity. Internal Vajrayogini is
 +the body mandala. In the initiation, it was the swallowing of the flame and generating
 +Vajrayogini from the BAM at the navel. Secret Vajrayogini is the meeting of the bliss
 +swirls to dissolve the winds to get the finest consciousness which understands voidness
 +and bliss.
 +The teaching was first spoken by Guru Vajradharma,​ then by Vajrayogini,​ then by
 +Naropa and the rest of the lineage.]
 +Here, traditionally,​ the full biography of Naropa is given, but this we can learn by
 +ourselves. Naropa had a pure vision of Vajrayogini and received teachings and
 +clarifications from Heruka on the root and explanatory text (list of texts written by
 +Naropa). Naropa had many inconceivable disciples including Marpa, but he did not give
 +this teaching to other disciples besides the two Phamthingpa brothers from Nepal. Jigme
 +Dragpa was the elder and Ngawang Dragpa was the younger. Then the teachings passed
 +to Sakya Kunga Nyingpo, the founder of the Sakya lineage and the teachings trace from
 +him to Rinpoche’s own guru.
 +Second (advantages of relying on the oral instructions from this lineage of sound
 +authority): It is said if one follows the tantric path he can receive enlightenment in one
 +lifetime. Especially following the Anuttarayoga tantra one can attain enlightenment in
 +one lifetime, namely in three years and three months if you practice extremely perfectly.
 +The reason this path is speedier and more effective is because it has the simultaneous
 +understanding of voidness and bliss and this is more distinguished than sutra path. This
 +distinguished method, which is the simultaneous understanding of voidness and bliss, is
 +contained in the teachings of Vajrayogini. This is in the general Heruka teachings with
 +its father and mother cycles. The actual attainment of siddhis of other Yidams at the time
 +of five degenerations are distant, but by practicing the father and mother cycles of Heruka
 +in the time of five degenerations the attainments of siddhis is closer and quicker. Why?
 +In general, in this world at this time the chief Mara or interferences is Gaden Wangchug,
 +the god of desire. This Mara of Kama gives us a lot of interferences on the path by
 +sending many interferences in peaceful, powerful, and wrathful form
 +H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980) Page 7 of 50
 +The one that is most destructive is the couple of Kalarati and Bhairava. Kalarati and
 +Bhairava are wrathful forms of Shiva and Paravati, and the are trod on by Heruka and by
 +Vajrayogini. In the 24 places of body, 24 places of speech and 24 places of mind, this
 +Mara causes us much interference and hindrances to our practice by sending 62
 +emanations to these special places around the world. In these places where Kama, who is
 +close to Shiva, sent the 62 deities so many interferences happened that Buddha was
 +requested to subdue them. So Buddha appeared on the top of Mt. Meru as the mandala of
 +Heruka and sent forth 62 deities. Heruka placed a mandala on top of 62 Maras to subdue
 +them. These 62 places have the superimposition of the 62 deities of Heruka mandala on
 +each. These places have the names of Shiva but they are actually places of Heruka.
 +When Buddha taught other tantras he manifested as the mandala and its residents and at
 +the end he regathered the mandala. This is not the case here. The mandala of Heruka on
 +top of Mt. Meru was not gathered back in; it remains. Because we have these places in
 +the world and Heruka mandala is present there so we can receive the inspiration (jinlab,
 +byin-rlabs, blessings) quicker, because it has not been regathered. So, in these times of
 +degenerations,​ no matter how strong the interferences of Shiva are, we have the mandala
 +of Heruka as protection so the stronger are the interferences of Shiva, the stronger is the
 +help of Heruka and the quicker it is to enter in his practice. This is the distinguished
 +point of this practice.
 +The 24 places are still present. We can go to them in India and Nepal. In The Kalachakra
 +Tantra it is said that it is not necessary that all 24 places be found complete in only one
 +place, but they can be found complete in many places. You can have all 24 in India or
 +Tibet or here too. Because all 24 can be complete no matter where we reside, we can
 +practice quicker and be more successful no matter where we are. [The 24 internal points
 +are crossing of nadis. They have the same names as the 24 outer places.] Because mother
 +and father deities of Heruka have blessed the energy channels and [red and white]
 +constituent drops (khams) within our body, we can gain actual attainments by relying on
 +Within the root and explanatory tantras and Chödun Gyü (Chos-bdun rGyud??) which is
 +another set of tantras, there are many different traditions. The main are Luipa, Nagpopa
 +(Krshnacarya) and Drilbupa (Ghantapada). The supreme lineage teachings are from
 +Luipa; the root tantra follows Nagpopa mainly; and the most profound points are in the
 +tradition of Drilbupa. Within the teachings of Drilbupa, the most profound are of the
 +body mandala of Heruka. The essence and main points of all this tantra of the father
 +cycle are in the mother cycle of Vajrayogini,​ of the various Vajrayogini lineages,
 +Naropa’s has the essence.
 +It is promised that those of extremely sharp intelligence can be led to Dakini land this life
 +by this practice. Those of supreme and intermediate intelligence can be led there without
 +abandoning their rough body. Those of least intelligence can be led there in the bardo.
 +Those of extremely dull intelligence can be led there eventually in a series of lives.
 +How? If ones of superior intelligence do the full retreat of 400,000 mantras and the fire
 +puja to make up for the deficiencies and never miss tsog offerings twice a month, they
 +Page 8 of 50 H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980)
 +can be led to Khachari in this lifetime. Those of intermediate intelligence if they do the
 +full retreat of 10 million and the fire puja and the practice of Lankali stick, then when
 +they actualize the Lankali stick they can be led to Dakini land. Luipa, Zabupa (?),
 +Nagpopa and Drilbupa all attained Dakini land without abandoning their bodies. Drilbupa
 +in Orissa went to Dakini land.
 +In Tibet, there are many practitioners who actualized attainments. Recently, Belon Geshe
 +had a retreat house which was built by two nuns. Before he passed away, he said to them
 +that if they did the proper practice for three years they would be able to go to the Dakini
 +land. On the 10th of one month, one man went to offer tsampa to the nuns but he was not
 +seen to come back. He was an emanation of Heruka and the attendants who prepared the
 +offerings for the nuns, when they went to give them to them, the two nuns were not seen
 +anymore either. They went to Dakini land. That was exactly three years after they began
 +the retreat. There are many practitioners in Tibet who went to Dakini land, but this
 +happened recently.
 +Tsongkapa many times met women who were emanations of Vajrayogini. When he was
 +writing the Complete Clarification of the Hidden Points of Heruka Tantra (sBas-don kungsal),
 +he had an actual vision with bare perception of different emanations of
 +Vajrayogini. For attaining Khachö or Khachari there is nothing more effective than
 +Vajrayogini. Her name, Khachö, has significance. It is said that just by verbal recitation
 +of her mantra you can attain actual attainments. This is a special feature which you do not
 +have for other mantras or deities.
 +Third (how to follow the teachings) is divided into three: (1) working basis, (2) type of
 +teachings to be practiced, (3) actual practice.
 +First (working basis) is divided in two: (1) type of person suitable to enter the ripening
 +path of this practice, (2) person suitable to meditate on the liberating path.
 +The ripening path is the initiation. One is fit to take the initiation if he has intellectual
 +understanding of lam-rim. The liberating path is the practice. One who is fit to do it is
 +one with lam-rim base and on top of that, the initiation and who has entered the practice
 +of his particular meditational deity. What liberating path does he enter? And how? It is
 +by the red-powder mandala of the uplifting (blessing) of the four initiations of
 +Vajrayogini as we had.
 +Second (the type of teachings to be practiced): This is a whispered teaching which has
 +four types of qualities.
 +1. The tradition of the initiation should be unbroken. Specifically,​ the blessing of the
 +initiation where you have received the nectar from the three places of the root
 +guru in front -- this practice of the flowing nectar should never had be broken.
 +Also you should have no doubts or hesitation about the teaching you practice.
 +2. The close bonds and commitments should never have been broken. The damtsig
 +should have not been degenerated. This refers to no degenerations in the blessing
 +and the blessing is not broken.
 +H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980) Page 9 of 50
 +3. The order of oral instructions should never be confused. All stages of the path
 +that ripen your mind should be in order, not been reversed.
 +4. One has complete fervent regard and respect for the guru and the teachings.
 +Another way of looking at these four qualities is the first two, the blessing from the
 +initiation and the blessing of the damtsig not been broken, are like preliminaries. Then the
 +order of the instruction not been reversed is like the actual teaching and the respect and
 +regard for the teachings and the guru refer to how the practice should be done.
 +Then there are four validities that are needed for it to be a good practice:
 +1. Valid guru. There in this practice this is the line which traces from Guru
 +Vajradharma to one’s root guru.
 +2. Valid treatises. This refers to the works of Naropa here.
 +3. Valid scriptural authority. In this case it is the root tantra of Chakrasamvara in 51
 +chapters. The first chapter gives an abbreviation of all the text. The next 49 are
 +expanded version, and the last is the summary.
 +4. Valid experience. Here this refers to the fact that Naropa had a vision of
 +Vajrayogini and from that, the lineage of teaching evolved.
 +All the points of the Heruka practice can be summarized in 14. All these 14 points are
 +abbreviated and included here in the mother cycle of Vajrayogini. Another fact is that this
 +practice is simpler and easier because the mandala is in a double upside down tetrahedral
 +reality source and it is one deity with one face and two arms. [The double tetrahedral
 +reality source is two tetrahedrons superimposed on each other, such that the cross section
 +forms a 6-pointed Star of David. The cross-section gets progressively smaller such that it
 +comes to a point on the bottom.] Because the deity is female, we can feel more affection
 +and so we are closer to enlightenment. Just as we feel more affection for a sister than a
 +brother, we can feel more affection for and from female deities. Also, there are many
 +emanations of dakinis, virinis, yoginis and female enlightened beings who are emanations
 +of the enlightening activity (trinlay, ‘phrin-las) of Buddha and who come in many forms
 +to help us on the path. This is another distinguished factor.
 +In the father cycle body mandala practice, the yidams are meditated on the outer tips of
 +the channels and draw the energy in the heart. Here, the deities are meditated on the
 +inner tips of the channels, so the practice is easier. In the father and mother cycles are the
 +methods for one to be led to dakini land, and here in the mother cycle, Vajrayogini
 +practice, one can be led there without abandoning the body. This is the significance of
 +Khachari or “one who acts in space.”
 +Third (actual practice) is divided into two: (1) generation stage to actualize the external
 +Vajrayogini,​ (2) complete stage to actualize the inner Vajrayogini.
 +First (the generation stage to actualize the external Vajrayogini):​ The generation stage is
 +the 11 yogas. The first is the sleeping yoga of method and wisdom. Here the wisdom is
 +emphasized and this corresponds to clear light, so we begin with the practice at night
 +which corresponds to the practice of wisdom. There are two methods of the sleeping yoga
 +Page 10 of 50 H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980)
 +and they correspond with the two ways of waking, which is the second yoga. The third is
 +tasting the nectar. If you have a nectar pill (dutsi rilbu, bdud-rtsi ril-bu), it is very
 +important that it come from a proper source. “du” means Mara and “tsi” the medicine to
 +cure. “Rilbu” means “whole” or “unity.” It is unit or whole made of inseparable method
 +and wisdom which are used to cure us from the four Maras.
 +The fourth yoga, the measureless. The refuge is done first as in the first verse. When the
 +nectar falls into us from the refuge objects it is important that our body becomes
 +transparent,​ clear, and the nature of clear light. In sutra only light comes to purify us, but
 +in tantra there is light and nectar together. There are many different ways to visualize.
 +One is that the lights go into a container. Another is light and nectar coming together. A
 +third is a rain of nectar. In tantra, the main thing is to dissolve the wind in the central
 +channel in the heart, so it is important to do this purification internally with light and
 +nectar. When you do inner purification in tantra (1) your body becomes transparent,​
 +which corresponds to the clear light; (2) your body becomes clear and pure, which
 +corresponds to the illusory body; and, (3) your body becomes the nature of clear light
 +which itself is the unity of the illusory body and clear light. This is an important special
 +The four immeasurables:​
 +“Once I have obtained…path.” “For the sake of all beings” means to work for the sake of
 +others and stands for the development of bodhichitta. This has two aspects:
 +1. To attain enlightenment,​ which is explained by “once I have obtained the state…”
 +2. To benefit others, which is explained by “I shall free…”
 +If you go slowly through this verse, you can see all the points of bodhichitta. “All
 +beings” indicates immeasurable equanimity as it includes friends, enemies, and strangers.
 +“Free from…suffering” is immeasurable compassion which seeks to separate sentient
 +beings from suffering. “Lead to…enlightenment” is immeasurable love, which wants
 +beings to be happy. Once you lead them to enlightenment,​ you will feel joy that they are
 +not separated from bliss. This is immeasurable joy [which corresponds to rejoicing in the
 +Theravada presentation of the four immeasurable]. The special distinguished
 +development of bodhichitta is in “it is for this…path.” It is special because you wish to
 +attain enlightenment quickly by this path.
 +Visualize everyone around you, while thinking this: males to the right, females to the left,
 +enemies in front, friends in back. All the beings of the six realms in human form. All
 +teachings of the refuge can be fit in here when we take refuge. White, red, and blue nectar
 +comes from the refuge objects, purifying ourselves and all sentient beings who transform
 +into Vajrayogini and fly off to dakini land.
 +Now, the guruyoga, as the supreme field to accumulate merits is the guru, visualize the
 +assembly of gurus and offer the seven limbs. You cannot offer in ordinary for so, first
 +you transform into Vajrayogini. This is done by dissolving the refuge objects into light
 +which absorbs into us and we and the environment dissolve into voidness. There are two
 +H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980) Page 11 of 50
 +things that we want to overcome: ordinary appearances and grasping at true existence. To
 +purify these, we dissolve into voidness where there are no appearances. Everything is
 +blankness. Then, there is the cetainty factor. Everything is void of true existence and
 +exists only as much as it can be labeled. Being convinced of this blocks our compulsive
 +attachment to things being truly existent, so: (1) on the side of appearance everything is
 +blank; (2) everything is void of true existence; (3) the mind which takes this voidness of
 +true existence as its object is the mind of great bliss; (4) hold the dignity of identifying
 +yourself with the mind of great bliss which has voidness as its object and think “I am this
 +After that, you arise as a shaft of red light, a cubit high. This transforms into the red
 +Vajrayogini of the Naro Khachö tradition, with one head and two arms.
 +Inner offerings: [The inner offering symbolizes the practice of tummo. The katvanka
 +falling is part of the process of dissolving everything in the heart.]
 +1. Clear away the interferences. You are Vajrayogini;​ at your heart there is a sun,
 +red BAM and the mantra. From the BAM send forth hosts of the wrathful
 +goddesses Khandarohi (Dum-skyes-ma). Then we purify the inner offerings.
 +You have a skullcup or another type of cup with black tea inside. Just by the name
 +we label on it, it becomes the inner offering. The cup is not the inner offering;
 +neither is the tea. It is the inner offering only inasmuch as we give it the name. It
 +does not exist from its own side as inner offering. It is void of true existence. It is
 +void of being findable from its own side, but it appears as truly existence so we
 +need to purify this into voidness. To do that, one collects in the appearances of the
 +skullcup so it no longer appears.
 +2. Have the certainty factor that it is void of true existence. Not only is it void of
 +appearance, but it is void of true existence.
 +3. The mind to which this appears is the mind of great bliss which has voidness as its
 +4. Hold the dignity that “I am the mind of great bliss which understands voidness.”
 +This is what we should think when we recite “Om Svabhava…” [Great bliss is a
 +primary consciousness which takes voidness as its object. Because it itself is void
 +of true existence, even in itself it is a union of the two. In tantra, the great bliss
 +generates the wisdom cognizing voidness. The great bliss causes the winds to
 +dissolve so you get to the finest level of consciousness which is nonconceptual.
 +This fact that it is nonconceptual is the advantage of making arise this level of
 +consciousness. Its understanding of voidness will thus also be nonconceptual.]
 +Although you have collected in or ceased the appearances of the inner offering, in fact
 +you have ceased its appearance as true existent. You have not made the inner offer nonexistent
 +or ceased its existence. It is only void of true existence. You have ceased its
 +appearance as truly existent, so within this sphere of voidness it can arise in pure form.
 +So, half-moon shaped wind mandala arises from YAM and triangular fire mandala from
 +RAM, and then from either three or one AH arise three fresh heads which are white, red,
 +and blue. They are on the corners of the triangle of the fire mandala, their faces facing
 +Page 12 of 50 H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980)
 +out, teeth bared and hair along their forehead. In the center is a white AH, which
 +becomes a skullcup.
 +The five nectars are generated in the four cardinal directions. Inside the skullcup, in the
 +front OM becomes feces; then, going counterclockwise,​ in north, KAM becomes brains;
 +in the back west, AM becomes white bodhichitta or semen; in the south, TRAM becomes
 +blood; and in the center, HUM becomes urine. They are all marked with the syllable they
 +are generated from.
 +The meats are generated clockwise. In the southeast, from LAM, which is the nature of
 +the consort Locana, comes a bull; in the southwest, from blue MAM (Mamaki) comes a
 +dog with red flesh; in the northwest, from red PAM (Padaravasin) comes a white
 +elephant; in the northeast from green TAM (Tara) comes a horse. In the center from red
 +BAM comes a human with orange flesh. The meats are marked with the letters they are
 +generated from. The human flesh is floating half submerged in urine and the two syllable
 +HUM and BAM are facing each other. You take the flesh out of each body, chop it up
 +finely and put it back in the skin. It is like this. All the bodies are on their backs,
 +stomachs up, the syllable on the heart. The bull, dog, elephant, and horse are lying on
 +their backs, their heads facing out. What we want to purify and what this symbolizes, is
 +the five aggregates. These and other substances connected to the mindstream are purified.
 +They are inner things which are connected with the mindstream.
 +The bull symbolizes the naivety (gti-mug, moha) on our mindstream, since a bull is very
 +stupid. The dog symbolizes miserliness. Dogs are very miserly so they make good
 +watchdogs. The elephant has much desire, so desire appears in the impure form as an
 +elephant. In the past, kings tricked elephants by their desire and captured them. The horse
 +symbolizes jealousy. Horses can run races because they are jealous of each other. Since
 +we want to purify our delusions, these animals take on that symbolism.
 +In the Mahakala practice, the offering of 13 horses, 13 yaks, 13 eagles, has a similar
 +symbolism. The number 13 symbolizes the 10 directions and the three times, so the
 +offering is made to the figures in all 10 directions and three times. Do not explain these
 +things to others but keep for your own private practice.
 +To review, the inner offering has four parts:
 +1. Clear away the interferences.
 +2. Purify into voidness.
 +3. Generate the substances.
 +4. Uplift them (make the blessing).
 +We have covered the first three parts. Now the substances are in their ordinary impure
 +form which has to be purified. This is their uplifting or blessing. It has three parts:
 +1. From the BAM at your heart light goes and strikes the wind mandala. The banners
 +on its corners move quickly. They enflame the fire mandala which causes the
 +substances in the skullcup to melt, boil, and turn orange. This is hot to the taste
 +H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980) Page 13 of 50
 +and the potential or power of it is like electricity,​ it would give a shock. This
 +purifies the impure potentiality of the substances.
 +2. Transformation into nectar: From the HUM comes a katvanga which spirals
 +down, circles around three times, and then melts into the skullcup, making the
 +nectar white, cool and delicious. The taste gives great bliss because it is the deep
 +awareness of great bliss.
 +3. Increase: Above the skullcup there are three circles of the Sanskrit alphabet. The
 +vowels go to the left and the consonants to the right. The bottom one is white,
 +central red, top blue. They transform into OM AH HUM respectively. Light goes
 +from them in the 10 directions, bringing back the blessing of the body, speech and
 +mind of the buddhas and bodhisattvas into them.
 +The HUM, AH and OM dissolve into the skullcup. When the OM falls, in it increases the
 +nectar so that it does not matter how much nectar is taken out, it never exhausts. Before
 +the letters fall, the skullcup is like the symbolic beings (Samayasattva) and the OM, AH
 +and HUM are the Jnanasattva,​ the wisdom beings. So, the letters falling in is the
 +dissolution of the wisdom beings into the symbolic beings, and corresponds to other parts
 +of the practice where the symbolic and wisdom beings join.
 +Outer offering:
 +1. Dispelling the interferences.
 +2. Purifying into voidness are the same as above.
 +3. Within voidness appear KAMs, which become skullcups. Inside them are
 +HUNGs which transform into the various substances from the two types of water
 +to the sound offering.
 +4. The blessing is done by mixing the name of the substance in OM AH HUNG,
 +Vajrasattva meditation :
 +Vajrasattva and his consort appear on a white 100,000 petalled lotus and moon. Purify
 +with nectar and as in the refuge visualization,​ your body becomes transparent,​ clear, and
 +the nature of clear light with the same significance and importance as explained above.
 +Guru yoga:
 +To actually generate the field of gurus, visulaize the celestial palace. In its center is a
 +throne supported by lions upon which is seated your root guru in the form of Buddha
 +Vajradharma. Around him ate the gurus on the lineage, starting with Guru Vajradharma
 +who first spoke this tantra, then Vajrayogini,​ and the rest of the lineage in the form of
 +Vira Vajradharma going around. Then make prostration to the gurus and the four types
 +of offerings: outer, inner, secret, and thusness. Do the seven limb prayer. Then is the way
 +of accumulating merit of Kusali in which one transforms one’s body into nectar and
 +offers it. Then is the mandala offering and the requests to the lineage gurus.
 +Request for the four empowerments:​
 +Request three times with the verse “O guru incorporating…buddha bodies.” Lights come
 +singularly and then altogether from the OM AH HUNG of the guru, enter your body,
 +Page 14 of 50 H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980)
 +purify your body, then speech, then mind, then all together. In the four qualities of a
 +good teaching, the continuity of the taking of the initiation not being broken refers to this
 +Dissolution of the guru into you:
 +First, make the request three times. The gurus dissolve one into the other in a circle, then
 +into your root guru. He comes on the top of your head, melts into red light, enters your
 +crown, and sinks into the BAM at your heart. Feel that your mind and the guru’s mind
 +are inseparable,​ one taste. Then meditate on great joy and bliss.
 +In the prayer of the practice, we have covered the verses “in the ship of the fully endowed
 +human form…compassion of the venerable gurus.” The guru yoga and refuge
 +visualizations are similar, but the function is different. The function of the guruyoga
 +when you visualize the merit field is for you to accumulate merit. This is done by the
 +seven limbs, mandala offering, and the Kuslai offering. This is all included here in these
 +verses. “May I be nurtured by the compassion of the venerable gurus” is the
 +condensation of today’s discourse. At the end of receiving the first day’s teaching, you
 +should do refuge and bodhichitta,​ and the second day collect Vajrasattva mantra and
 +mandala offerings. After you do the full retreat and when you have the ability and
 +opportunity to give this teaching, this is how you should do in accordance with the guru’s
 +tradition of giving teaching.
 +Day 3 - 29 January
 +The generation stage is divided in two parts: (1) how to cut interpolation on what is to be
 +meditated on, by hearing and thinking, (2) the state of actually taking to mind the
 +meaning which has been decided upon in this way.
 +First (how to cut interpolation on what is to be meditated on, by hearing and thinking) is
 +by means of the 11 yogas. Let us add a few points from the other texts concerning some
 +of the sections we have already covered.
 +Outer offering: From the KAMs are generated the skullcups and from HUNGs the actual
 +substances. When you make the offerings, emanate the offering goddesses from your
 +heart. The abbreviated way, they have one head and two arms, holding skullcup and
 +cleaver. The goddesses for offering water for the mouth and feet, and flowers, are white;
 +for incense they are smoke-colored;​ for light, orange; for perfumed water, green; for food
 +and sound, variegated; for objects of sight, white; objects of sound, blue; objects of smell,
 +yellow; objects of taste, red, objects of touch, green; and, for the sphere of voidness
 +(Vajradhatu),​ white. You can also visualize them having four arms. The upper hold
 +dorje and bell, and the lower two hold the object they offer, or the upper right hand holds
 +the offering substance, the lower right a damaru, upper left a khatvanga, and lower left a
 +skullcup. It does not matter which you visualize.
 +For guru yoga, visualize the celestial mansion, your root guru as Guru Vajradharma.
 +Surrounding him counterclockwise are the lineage gurus. In front of this are the other
 +H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980) Page 15 of 50
 +groups. In the center is Guru Shakyamuni Buddha with the refuge cluster. To his right,
 +Manjushri with the protectors with good qualities, to his left Chenrezig with the guests
 +for whom we feel compassion of the six realms. Underneath is Vajrapani and the guests
 +to whom we owe karmic debts. Make prostrations and offerings, also using these
 +offering goddesses. Then come the rest of the seven limbs and offering of collection of
 +merit in the manner of Kusali. Kusali in Tibetan is dge-ba chen and means someone who
 +has a tremendous amount of merit. It can be Kusali or Kasuli. If it is the latter, it refers to
 +someone who sleeps, eats, walks and goes to the toilet. Outside he looks like he is just a
 +very humble person. Shantideva is an example of someone who made many offerings in
 +the form of Kusuli.
 +After you have made the offering of Kusuli and satisfied the guests, the main figures of
 +the clusters and the transworldly guests dissolve in you and the worldly guests are sent to
 +their own places. Then make the four types of mandala offerings. So, this was the way of
 +generating the guru that is known from the mouth of the guru.
 +Next is the way of receiving initiation which is also known from the mouth of the guru.
 +We repeat the request three times. The first time we think that we are requesting the guru,
 +the second time he requests the lineage gurus by turning his head counterclockwise to
 +look at them and the third time the gurus look, going counterclockwise,​ back to him to
 +give permission.
 +Now comes the way to dissolve the guru, which is known from the mouth of the guru.
 +The lineage gurus dissolve one into the other and then into your root guru, who comes to
 +your crown, melts into red light and absorbs in the BAM at your heart. Your body,
 +speech and mind become inseparable from his.
 +The sixth yoga is generating oneself as the deity is divided into two: (1) the basis to be
 +purified, (2) the transformation of that basis.
 +The basis to be purified is death, bardo, and birth. It is under the power of karma and
 +delusion. When these three are purified at the time of the result, the three buddha bodies
 +are achieved. To actualize the three resultant buddha bodies you need the three bodies at
 +the time of the path which are nonintellectual and unartificial (madag machöpa, mabrtags
 +ma-bcos-pa). Madag means it does not exist just in terms of intellectual words
 +and name alone. Machöpa has the connotation of being unartificial,​ that is the actual
 +three bodies of the complete stage. What is attained during the time of the path of the
 +complete stage is nonintellectual and unartificial. That is, they do not just exist in terms
 +of words alone, but are actual bodies. These ripen from the generation stage
 +visualizations which are done by imagination and exist intellectually in name alone. They
 +are not the actual three bodies.
 +[In general, the generation stage is called artificial and the complete stage unartificial.
 +However, there are also both artificial and unartificial parts of the complete stage. The
 +practices of body-isolation and speech-isolation are artificial. Unartificial and
 +nonintellectual is achieved after comparative clear light at the end of the mind-isolation,​
 +Page 16 of 50 H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980)
 +when one can actualize an impure illusory body out of the winds. This is not the real
 +sambhogakaya,​ or nirmanakaya,​ but they are actual bodies. Before, they were only
 +To do this, the working basis needed is that of a human being of the southern continent
 +who is born from a womb and has the six constituent elements (khams-drug),​ the four
 +elements (‘byung-po bzhi), the energy channels (rtsa, nadi), and creative energy drops
 +(thig-le). Another way to describe the six constituent elements [besides earth, water, fire,
 +wind, space, and consciousness] is that three come from the mother: blood, flesh, and
 +skin; and three from the father: sperm, bone and marrow.
 +On this working basis, to attain the resultant three buddha bodies, you have to meditate
 +on the three buddha bodies at the time of the path. To attain them, then since they ripen
 +from meditating on the path similar to death, bardo and birth, at the time of the basis one
 +must meditate on them. [At the time of the basis, you meditate on the path similar to
 +death, bardo and birth. This leads one to the time of the path, when one meditates on the
 +three buddha bodies, and this leads to the resultant three buddha bodies.]
 +The basis to be purified in the generation and complete stages is the same: death, bardo
 +and rebirth. To actualize the purifying paths of the complete stage, you need what will
 +ripen into the possibility of them occurring. The ripening path that will ripen into this is
 +taking death, bardo and rebirth as the pathway for the three bodies at the time of the
 +generation stage. These ripen into the actual thing which will do the purifying at the
 +complete stage.
 +What actually does the purification of death is the clear light achieved at the conclusion
 +of the removed mind practice at the compete stage. To attain this, you have to know how
 +the clear light of death, which is the basis to be purified, comes about. This is because
 +you purify the basis, death, with that. That is analogous to it.
 +An example of purifying something with something else non-analogous to it is to purify
 +grasping at true existence with the voidness of true existence. Voidness is the opposite
 +and purifies the basis without being analogous to it. However, in this practice you do the
 +purification with something that is not non-analogous to it. That is, you purify the basis,
 +death, with a pathway that is analogous to it.
 +Therefore, we must clearly think how we actually die. Death does not happen simply and
 +easily. If one dies having accumulated a great deal of positive potentials, this is not so
 +bad. It is a little bit better. However, if one has accumulated a great deal of negative
 +karma, as we have, he dies with fear and terror. Death is an awful experience. One goes
 +alone and leaves behind all friends and loved ones. It is very terrifying and the friends
 +and relatives too have much suffering. The person who dies, however, suffers more, as he
 +goes alone without any companion. We can see the fear the people who have created
 +much negative karma have. Their eyes are wide open and staring. They scream and wet
 +their pants. We should have a strong resolution to want not to die such an awful death
 +with fear and suffering.
 +H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980) Page 17 of 50
 +The process by which our body, which is made of six constituent elements, dies is:
 +1. The element of earth as a basis on which the consciousness can rely degenerates.
 +Its ability to act as a basis for consciousness decreases and it is lost. At that time,
 +the flesh becomes very thin and weak. One cannot see clearly and cannot
 +recognize the physical form of the people in front of him. While lying down he
 +feels like he is falling and so his hands go up to try to catch himself. Because the
 +consciousness and winds are starting to collect in, he cannot see external things
 +well and so sees the appearance of a glimmering mirage. The earth element
 +dissolves into the water element, and the mirage-like appearance occurs when it
 +2. The element of water as a basis upon which consciousness can rely degenerates,​
 +fails. The mouth becomes dry and one cannot hear sound with the ears. The
 +internal appearance is like everything is completely filled with smoke. Water
 +dissolves into fire means that the previous basis for consciousness disintegrates
 +and is no longer available.
 +3. When the fire element fails, the heat of the body is gathered in and there is a
 +vision of sparks.
 +4. When the wind element disintegrates,​ one no longer breathes through the nose.
 +The appearance is like a small red flame at the bottom of a deep well. Previously,
 +the central nadi is constricted by the right and left nadis being knotted around it.
 +These knots loosen and the finest energy winds can go inside.
 +5. In the center of the central nadi, where the constriction was at the heart, is where
 +the finest level of consciousness is located within the white and red constituent
 +energy drops which were attained from the father and mother. First, the white
 +constituent energy drop (khams-dkar-po) from the father, which is at the crown,
 +descends the central channel to the heart and one gets a white appearance in
 +which everything seems very white. Next, the red constituent energy drop (khams
 +dmar-po) from the mother rises from the lower parts of the central nadi to the
 +heart and one has the red pathway appearance in which everything seems red.
 +Then the two constituent energy drops come together, forming a cup around the
 +consciousness at the heart and everything becomes black. This is the black
 +appearance. After the black close approximation comes the clear light of death,
 +although death has not yet occurred.
 +At the time of the clear light, the finest consciousness and the finest energy winds are free
 +from the 80 preconceptions or subtle appearance-making minds, because the 33
 +preconceptions which are associated with the white appearance, the 40 associated with
 +the red increasing appearance, the seven associated with the black close approximation
 +have previously been blocked or ceased. [According to Tsongkapa, the 80 generally
 +dissolve together at the beginning of the white vision. Here, as in the Sakya explanation,​
 +the three groups dissolve one at a time with the appearance to which it is analogous. The
 +three groups are progressively more subtle, like the three subtle appearance-making
 +conceptual minds. But it depends on the subtle energy system of the person.] So, at the
 +time of the clear light, one has the subtlest consciousness which is free from all 80
 +preconceptual consciousnesses.
 +Page 18 of 50 H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980)
 +The generation stage practice analogous to this ripens into the ability on the complete
 +stage for you to have the experience of this stage without really dying. By this, you purify
 +and no longer have to experience death under the control of delusion and karma. So, the
 +generation stage practice ripens into the complete stage practice which actually does the
 +What is the visualization in the generation stage which ripens into the complete stage
 +practice? It is analogous to the death process: “The gurus dissolve into each other” then
 +into the root guru, who comes on your head and melts into red light and dissolves in the
 +BAM at your heart. The BAM expands like a balloon, becoming the size of your body,
 +then the size of the earth and the size of the universe. Mediate on a huge BAM. Just as
 +water poured on ice freezes and the ice gets larger, the BAM increases and everything
 +turns into BAM. After expanding it, slowly contract it to the original BAM at your heart.
 +This BAM has a line on the top of the letter with a crescent moon and dot and a squiggle
 +(nada) on top of it.
 +When the body of the BAM dissolves to the top line of the letter, imagine that you
 +experience the mirage-like vision that happens at the time of death. When the line
 +dissolves to the moon, imagine that you are having the smoke-like vision, and think that
 +the mirage-like appearance has ceased and the spark-like experience will come next.
 +When the moon dissolves to the dot, feel that you are experiencing the spark-like vision,
 +and think that previously there was the smoke vision and subsequently there will be the
 +butter lamp vision. When the dot dissolves into the nada, imagine experiencing the butter
 +lamp vision and think that previously there was the spark vision and afterwards there will
 +be the white vision. If we were actually dying, at this point we would no longer be
 +breathing. The squiggle has three curves. When the bottom of the squiggle dissolves up
 +to the first curve, there is the white vision. When the squiggle dissolves from the first to
 +the second curve, there is the red vision. When it dissolves up to the third curve, there is
 +the black vision. When the tiny tip which is left at the black vision finally disappears,
 +there is the clear light experience.
 +Again, think:
 +1. It is the clear light with no appearance. Everything is bare and void.
 +2. This is not ordinary bareness or voidness, but it is voidness of true existence. The
 +aggregates and the I do not exist as one or many; therefore, the I is void of
 +existing from its own side. This absence of appearance is the voidness of true
 +3. The consciousness which experiences this is the consciousness of great bliss.
 +4. This consciousness of great bliss and the voidness which is its object are
 +inseparable,​ like water mixed in water. In this consciousness of great bliss, which
 +is inseparable from its object, voidness, set the dignity of the Dharmakaya. This
 +is taking death as the pathway to the Dharmakaya.
 +After experiencing the clear light of death, the energy wind becomes grosser and you
 +immediately achieve the bardo. If you are going to be reborn as a human being, the bardo
 +H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980) Page 19 of 50
 +body achieved under the power of delusion and karma is the same shape and form as the
 +human body you will have. What purifies this or eliminates experiencing the bardo under
 +the force of delusion and karma are the pathways of the complete stage of the impure and
 +pure illusory body. What will ripen into the ability to attain this on the complete stage are
 +the practices on the generation stage which are similar to the actual bardo. The way the
 +bardo is attained is that the subtlest consciousness acts as the simultaneously occurring
 +condition for the attainment of the bardo and the finest energy wind which is the vehicle
 +of the finest consciousness is the material cause for the attainment of the bardo.
 +To take death as the pathway to the Dharmakaya, in the generation stage you dissolve
 +everything into the clear light. This is artificial, by intellect or names, because it is
 +imagined by visualization. Within the sphere of the clear light of voidness, one should
 +wish to benefit other sentient beings and so one develops the wish to arise as the
 +sambhogakaya. Rather than going from death to bardo, you want to go to the
 +sambhogakaya. The finest consciousness which has the understanding of the
 +inseparability of voidness and bliss is the simultaneously occurring cause and the material
 +cause from which the sambhogakaya is actualized (instead of actualizing the bardo body)
 +is the finest energy wind which is inseparable from the finest consciousness. In the
 +generation stage, one imagines arising from the clear light as a red BAM which rises and
 +is positioned vertically in air. On this red BAM set the dignity “I am the sambhogakaya.”
 +Derivation of BAM from Sanskrit grammar: Two hollow circle dots, which look like a
 +colon, are used like an apostrophe in Sanskrit when a letter is eliminated. The vowel AH
 +[which is an A with the two dot colon after it] can transform into U. When U is
 +strengthened,​ it becomes VA=BA. You cannot have BA alone, so it gets the vowel A
 +added to it and you add also the nasal dot on the top to make BAM. This all transforms
 +from the two dots.
 +Each part of the letter has symbolism. For the nasal dot on top, the external symbolism is
 +that of the moon, and the internal symbolism is the white bodhichitta or semen. The
 +other level is the body. For the BA, external symbolism is the sun, and internal is the red
 +bodhichitta,​ blood. The other level is speech. For the vowel A, external is Rahula which
 +is the demon who eats the sun and the moon, who causes eclipses. The internal is the
 +finest consciousness,​ and the other level is the mind. By the outer, inner, and secret
 +levels of symbolism of the three constituent parts of BAM, the body, speech and mind of
 +the bardo body which are the basis to be purified, and the body, speech and mind of the
 +impure and pure illusory body at the time of the path are represented.
 +Now, we take birth as the pathway to Nirmanakaya. Rather than our mind joining with
 +the sperm and blood at the time of conception under the power of delusion and karma, we
 +want to transform this. The deep awareness of the nondual void and bliss appears as the
 +letter BAM. We realize that we are Samboghakaya and in this form we can only benefit
 +Aryabodhisattvas. Because we wish to benefit all sentient beings, the desire to appear as
 +Nirmanakaya arises. From E E comes a red double tetrahedral reality source. [Note that
 +the Sanskrit letter E looks like a triangle with the point on the bottom and a line coming
 +Page 20 of 50 H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980)
 +out the bottom 45 degrees to the right.] Inside there is a pink moon with a BAM in the
 +center, and around it the syllables of the mantra.
 +You are the BAM in space and look down at the double tetrahedral reality source and the
 +other BAM and wish to take rebirth there. They are symbolic of the blood and sperm of
 +the parents. You as the BAM in space come down and join with the BAM in the double
 +tetrahedral reality source. After this, light comes from the BAM and goes out to space
 +touching all the sentient beings, transforming them into Vajrayogini and making offering.
 +Then all of this light contracts back to the BAM. Then the whole visualization dissolves
 +into a glow of light and from this glow you arise as Vajrayogini. This practice is taking
 +birth as the pathway to nirmanakaya.
 +Around you is a protection wheel and tent made of vajras, as in Yamantaka. Visualize as
 +described in the sadhana, with the tent and the flames that swirl counterclockwise. Within
 +this tent are the eight cremation grounds. Also inside is the double tetrahedral reality
 +source. In the cross-section of its Star of David shape, there are six triangles that are the
 +points of the star and the central portion. These six triangles form six side-chamber
 +tetrahedrons. The front and back tetrahedral chambers are empty and the two chambers of
 +either side have bliss swirls that turn counterclockwise. Visualize as it is described in the
 +text, “Within the reality source…deep awareness.”
 +On your head is an eight-spoked bone ornament, in its center will come, later on, the
 +crown ornament of the head of Vajrayogini’s buddha family. You are adorned with the
 +various bone ornaments: the crown ornament with the filigree, earrings, bracelets and
 +anklets, necklace, and the girdle-skirt. The sixth ornament that males have is powdered
 +ash which symbolizes that his body is filled with white bodhicitta. The five ornaments of
 +the female deities cover all six symbolisms.
 +In the previous visualization,​ there is symbolized the attainment of perfection of the five
 +deep awarenesses (mngon-byang lnga). The white moon symbolizes the perfection of the
 +mirror-like deep awareness. The red syllables of the mantra are the perfection from the
 +equalizing deep awareness. The BAM in the center is the perfection from the
 +individualizing deep awareness. The light going out from the BAM and syllables and
 +performing the dual function is the perfection of the all-accomplishing deep awareness.
 +Everything combining together and melting and transforming is the perfection from the
 +sphere of voidness type of deep awareness. Set the divine dignity that you have attained
 +the actual nirmanakaya of Vajradhara at the time of the result.
 +The basis to be purified is death, bardo and rebirth under the power of karma and
 +delusion. The actual path to do this is the approximate and actual clear lights, the impure
 +and pure illusory bodies, and the impure and pure emanation bodies of the complete
 +stage. [Emanation body here refers to your old body. The illusory body goes back into the
 +emanation body which is pure or impure, according to whether the illusory body is pure
 +or impure.] The result is the body, speech, and mind of an enlightened Buddha.
 +H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980) Page 21 of 50
 +In the prayer of the path at the end of the sadhana, “The beautiful motherly consort of the
 +victorious buddhas is the outer Yogini” refers to the arisal of oneself as the external
 +Vajrayogini. This is similar to what was in the initiation. “The syllable BAM is the
 +supreme inner vajra queen” refers to the generation of Vajrayogini in the heart from
 +BAM. “The voidness-clarity…dakini land” refers to when one practices doing the
 +visualization of the central channel and practices the constituent energy drops (khams)
 +going up and down the central channel. By means of this, one dissolves the winds which
 +make manifest the finest consciousness which can understand voidness and bliss, and this
 +is the secret Vajrayogini. This was all introduced in the initiation. “Seeing your face”
 +means may we see the outer, inner, and secret yoginis.
 +Today, we had the discussion of the basis to be purified, the ordinary death, bardo and
 +birth under the power of delusion and karma, recognizing it, and also there was the
 +description of what does the purifying and what are the results of purification. Tonight
 +we should visualize ourselves as Vajrayogini,​ even if we cannot get all the details clearly.
 +Visualize as best as you can and hold the dignity of being Vajrayogini. This finishes the
 +yoga of generating oneself as the deity.
 +30 January – Discourse 4
 +The sixth yoga, generating oneself as the deity, involves the basis of the self to be
 +purified and the transformation of the basis of the self. There is much symbolism in
 +Vajrayogini’s body and mandala. Rinpoche will give us the oral transmission and we can
 +read the texts and learn this ourselves.
 +The khatvanga contains all 62 deities of the Chakrasamvara Heruka mandala. The
 +khatvanga is also referred to as the six-branched object (yan-lag drug-pa). The handle has
 +eight sides. On top of this is (1) a vase. On the vase is (2) a horizontal crossed dorje. In
 +some versions this is below the vase, but it does not matter. On that is (3) a freshly cut
 +human head which is blue. Then there is (4) an old head. It is not fresh nor is it a dried
 +skull, and it is red. On it is (5) a white skull. On that is (6) a five-pointed dorje which is
 +vertical. There are six things, not counting the handle.
 +The top central spoke of the dorje on top symbolizes Heruka. The bottom center spoke is
 +his consort, Vajrayogini. The four spokes in the four directions on the top of the dorje are
 +the four heart dakinis in the center of the Heruka mandala. The white dried skull is the
 +16 deities of the body circle. The red middle head is the 16 deities of the speech circle.
 +The fresh blue head is the 16 deities of the mind circle. The crossed horizontal dorje is
 +the 8 wrathful goddesses of the doorways and corners. The vase is the celestial mansion.
 +The shaft of the handle is the protection wheel. This is the way the khatvanga symbolizes
 +the 62 deities of the Heruka mandala. Vajrayogini’s ornaments symbolizes the six
 +perfections. You can understand by studying further on your own.
 +[The bliss swirls symbolize the blissful experience at the four chakras when the energy
 +goes up and down the central channel. The cemeteries being on the inside of the tent
 +symbolizes that the winds are to be drawn into the central channel.]
 +Page 22 of 50 H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980)
 +The 50 skulls of the long necklace are the count of the vowels and consonants in the
 +Sanskrit alphabet. That they are dried symbolizes the desiccating power of Vajrayogini’s
 +tummo heat. If the deity is female, the third eye is a left eye; if it is male, the eye is a
 +right one. Generating oneself as Vajrayogini and the mandala is the transformation of the
 +basis to be purified which is death, bardo, and birth under karma and delusion.
 +The seventh yoga of purification of beings: This too contains the basis to be purified and
 +the transformation of that basis. The previous yoga, the yoga of the generation of oneself
 +as the deity, contained the purification on the basis of the self. This is now followed by
 +purification on the basis of others in this seventh yoga. The significance of this order is
 +that one cannot lead others to enlightenment unless he has attained enlightenment
 +himself. If we wish to lead others to enlightenment,​ we must attain enlightenment
 +ourselves first. Otherwise, if we roam under the power of delusion and karma in samsara,
 +there is no way to lead others. Definitely, we must stop roaming in samsara under the
 +control of delusion and karma. If we fall to a rebirth in the lower realms by the force of
 +delusion and karma, there is no way we can lead or help others. Therefore, we have to
 +protect against and eliminate negative karma which would cause us to fall to the lower
 +realms under the control of delusion and karma. We do this in order to help others. So
 +we must keep strictly the morality of abandoning the ten nonvirtuous actions, not only to
 +avoid falling in the lower realms ourselves, but for the sake of others, because there we
 +cannot help others.
 +To purify the basis of others will be explained next. But to review, the three texts from
 +which this teaching is taken have slightly different outlines. Another way of dividing the
 +teachings is into two: preliminary and actual. In the preliminaries are contained the
 +subjects of perfect human rebirth, death, refuge, the disadvantages of samsara,
 +renunciation,​ bodhichitta,​ and voidness. On the basis of these, we take the initiation. In
 +the initiation, one generates himself as the external Vajrayogini. We were introduced to
 +the internal Vajrayogini when we swallowed the flame and there was the transformation
 +of the BAM into Vajrayogini in the navel. The introduction to the secret Vajrayogini was
 +when the bliss swirls from the top and bottom of the central channel met in the heart.
 +Having been introduced like this to the external, internal, and secret Vajrayoginis,​ and
 +having the external Vajrayogini dissolve into us, we are empowered to meditate on the
 +internal Vajrayogini.
 +Now we are the external Vajrayogini. In our heart is another double tetrahedral reality
 +source, the moon, and the BAM, which is in the nature of the finest energy wind and
 +finest consciousness. It is surrounded by the mantra. Five colored lights go out from the
 +BAM and at the end of each ray is a dakini of the body, circle, speech circle, mind circle,
 +heart circle, and doorway. We emanate them at the tips of the five colored lights and
 +they purify the environment of all the realms of sentient beings. Purifying the suffering
 +and negativities of each realm is the purification of the basis of other. Secondly, there is
 +the transformation of the basis of other. We generate or transform the environment into a
 +double tetrahedral reality source and all the sentient beings into Vajrayogini inside of it.
 +This is how to practice the purification of sentient beings.
 +H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980) Page 23 of 50
 +If you do the visualization here, the benefits are greater than the previous practice of
 +tonglen (giving and taking). We may pray to be reborn in a pure realm, but more
 +powerful and effective to actualize this prayer are these visualizations in which we send
 +forth light and deities to purify the environment and sentient beings. The practice of
 +purification of all things will act as a cause which will ripen into the result that you will
 +have power and influence over others. Before visualizing the tree of assembled gurus, we
 +purify the land and transform the ground into lapis lazuli. This is also a method to purify
 +the basis of others.
 +Page seven of the sadhana, “At my heart…Vajrayogini.” If it is too difficult to visualize
 +the dakinis and Vajrayogini at the end of the rays, it is sufficient to visualize only the rays
 +which transform the environment into double tetrahedral reality source and the sentient
 +beings into Vajrayogini.
 +The eighth yoga, the blessing of Viras and Virinis (dakas and dakinis) is divided into
 +three parts: (1) generation of the body mandala, (2) falling of the wisdom beings, (3)
 +generation of the body armor.
 +First (generation of the body mandala): To arrange deities on the body does not mean the
 +body mandala. Rather is to meditate that the various parts of your body are deities. The
 +constituent energy drop of red bodhichitta is at your navel. It is also referred as tummo or
 +energy fire. Tummo is a wrathful or powerful word and the actual tummo is the deep
 +awareness of voidness. It is what burns away the ignorance and delusion of grasping at
 +true existence. Therefore, that energy fire is something very powerful. The spring-like
 +energy drop (dpyid) refers to what we received from the father and it is located at the
 +heart. It is called spring-like because in spring everything grows and buds and everyone
 +is happy. This word conveys the idea that everything is joyous as things burst into life.
 +When the fire of tummo flames upwards it causes the activation of the happy spring-like
 +constituent energy drop. The spring-like energy drop is at the heart and from that you get
 +the generation of the blissful consciousness which understands voidness. Since you get
 +bliss from the falling of the white constituent energy drops, you get the joy of the blissful
 +understanding of voidness and this is compared to joyous spring when everyone is happy.
 +Tummo is also called “Tilika” and refers to a freckle or red dot.
 +The formation of the body which is composed of six elements, three from the mother and
 +three from the father, is as follows: There are the central channel and the right and left
 +channels. At the heart there are eight channels: four in the cardinal directions and four in
 +the intermediate directions. From each of these come three channels for body, speech and
 +mind. So, 3 x 8 = 24 channels for body, speech and mind. Then there is another set of 8
 +channels from the senses, 2 from the eyes, 2 from the ears, 2 from the nostrils, 1 from the
 +tongue and 1 from the body in general. When you develop extrasensory perception of a
 +sense, for example the eyes, it is done by gathering in the energy winds of the eyes and
 +using them for extrasensory perception. So, there are 3 sets of 8 channels, or 24, for
 +body, speech and mind, and 8 channels for the senses, or 32 altogether [at the heart
 +Page 24 of 50 H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980)
 +There are 37 deities in the body mandala. There are 32 syllables in Vajrayogini’s mantra,
 +so five more syllables are needed in order to make 37 which corresponds to the 37 deities
 +of the body mandala. According to the tantra text, Praises of the Names of Manjushri, the
 +syllable BAM can contain YA, RA, LA, WA. In Sanskrit grammar, there are five main
 +vowels, A I U R L. The last four, when strengthened become: I becomes YA, U
 +becomes WA, R becomes the RA consonant, and L becomes the LA consonant. This is
 +how we get YA WA RA LA which are the seed syllables of the four elements. These four
 +come from BAM. The main deity of the body mandala is transformed from the A
 +inherent in BAM. This makes 37.
 +The transformation of the body mandala comes from 37 energy channels which
 +correspond to the 32 syllables of the mantra and the five other letters. The 37 deities are
 +generated in the heart chakra. The central deity corresponds to the central channel, and
 +the four goddesses around her correspond to the four channels of the elements in the four
 +cardinal directions. Then there are the eight channels of the mind circle, the eight of the
 +speech circle, and the eight of the body circle, and the eight goddesses of the doorways
 +and corners. The central channel, the four channels of the heart, the 24 channels of body,
 +speech, and mind and the eight channels of the senses are all meditated on as deities.
 +The way to generate the body mandala is: There is the BAM at your heart. The energy
 +fire of tummo at the navel (the red bodhichitta) comes up and dissolves in the BAM in
 +the heart. The BAM is the finest level of energy wind and the finest consciousness. The
 +red constituent energy of the mother comes up from the navel and the white constituent
 +energy of the father is already at the heart. Their coming together makes the four sides of
 +the BAM split open and you get the syllables YA RA LA WA. From before, you have
 +visualized the syllables of the mantra like a coral necklace at the heart.
 +It is not necessary to visualize the full energy channels going through the body. Just
 +think of their inner tips coming into the heart. The end of each channel is like a hollow
 +tube. In it is a constituent energy drop (khams). Visualize that a duplicate of a little piece
 +of the energy channel and constituent energy drop dissolve into each syllable of the
 +mantra going around. So, the BAM has broken into the A, which is symbolized by the
 +moon, nada and squiggle, and the YA WA LA RA, and the letters of the mantra are
 +standing on the moon. By the dissolution of the duplicate part of the energy channels and
 +the constituent energy drops into these 37 letters, they are transformed into deities. The
 +center deity transformed from the moon, nada and squiggle is Dorje Tzünmo, who is red
 +and looks like Vajrayogini. The four deities transformed from YA RA LA WA look like
 +Vajrayogini but their colors are: In the north (on your left side) is green Lama, in the
 +west toward you back is red Khandarohi, in the south on your right is yellow Rupini, in
 +the east in front is white dakini, and where the letters of the mantra were, there are now
 +the 24 deities of the body, speech and mind circles and the eight deities of the gateways.
 +Their names are written in the sadhana.
 +The 24 channels come from 24 places in the body, such as the center of the brow, the
 +hairline, and the top of the head, and they correspond to the 24 places in the world with
 +H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980) Page 25 of 50
 +daka-dakinis. The 24 external sites in the world correspond to the 24 internal places in the
 +body from which come the 24 body, speech and mind channels. They contain the 24
 +constituent energy drops in the body which come from the teeth, nails, etc.
 +With the dissolution of the duplicates of the tips of the energy channels and their
 +constituent energy drops into the syllables of the mantra, the eight deities of the mind
 +circle, the eight of the speech circle, and the eight of the body circle are generated.
 +Likewise, the eight deities of the gateways are generated from the eight channels of the
 +senses. These 32 are in a circle and all are red. So there is one deity in the center, four
 +around that which were generated from the four letters coming from the splitting of the
 +BAM, and around that are the 32 from the letters of the mantra. This completes the
 +generation of the body mandala.
 +Joining of the wisdom beings: This is the second part of the eighth yoga of the blessings
 +of the viras and virinis. Previously in the purification of others, we sent out light that
 +transformed all the beings into Vajrayogini. They were left out there. Now they dissolve
 +in us in three sets of yoginis.
 +[At this point, one can think of the joining of nine messenger ladies which are in three
 +groups of three each. The external dakinis are actual women. The least has insight of the
 +generation stage or above. The intermediate are the dakinis of the 24 places. The best are
 +from dakini land. The internal dakinis: The least are the eight wrathful goddesses of the
 +doorways and corners (in the energy channels. The middle are those of the nadis of the 24
 +places in the body. The best are the five inner ones of the body mandala (four
 +transformed from the elements and the central one). The secret dakinis: The least is the
 +mind which has aspiration and faith in voidness and bliss. The middle is the mind with
 +conceptual insight of voidness and bliss. The best is the mind with bare perception of
 +simultaneous voidness and bliss. These minds are in the form of dakinis. All nine of
 +these dissolve in you when you dissolve all the double tetrahedral reality source and
 +dakinis that were generated before when you enlightened all the sentient beings. In that
 +previous visualization,​ the light you send out dissolves in you, but the dakinis and double
 +tetrahedral reality source stay out there until after the body mandala is generated and they
 +dissolved when the wisdom beings fall in.]
 +Generating the body armor: This is the third part of the eighth yoga. There are six pairs
 +of syllables which represent the six buddha families. The mother and father figures of the
 +six buddha families appear in the form of syllables. The nature of the syllables is that of
 +the buddha families and the aspect is the syllables which appear on moon disks in a layer
 +between the skin and the “flesh.” There are two syllables for each family, the colors
 +described in the sadhana. From them, lights spread out which go all around you and form
 +an armor.
 +[The inside of the body is red and so is the outer red skin. Just beneath the skin is the
 +colored layer. From mid thigh to feet, and from just below the shoulders down the arms
 +are gray. Red bermuda shorts, blue T-shirt, white from below neck to forehead, yellow
 +band across the forehead, green cap. The moon disks are horizontal and the letters on
 +Page 26 of 50 H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980)
 +them are upright and face outwards. There are eight moons and letters, one at each joint,
 +in the gray region. The armor keeps insights in and interferences out.]
 +Then there is the initiation and the generation of the crown ornament. Again, there are
 +the outer, inner, secret, and thusness offerings. The outer and inner are as before. The
 +secret offering may be either of two ways. The first, we are Vajrayogini. Heruka is
 +transformed from our khatvanga and we go into union with him. The other way
 +Vajrayogini changes sex and becomes male. If this is done, you recite the two optional
 +lines in the sadhana, one in which you transform into Heruka and the other in which you
 +transform back to Vajrayogini after the offering is made. The eight line praise follows
 +The ninth yoga of verbal and mental recitation: This section includes not only the verbal
 +and mental recitation, but also the auxiliary first and second complete stage practices.
 +Verbal recitation: The visualization is described on page 9 “Inside the red…strength.”
 +After doing as described, do the recitation. The body mandala is at your heart. In the
 +heart of the central deity is another double tetrahedral reality source which contains a
 +moon, a BAM, and the mantra going around.
 +First complete stage practice: Although this is the generation stage, two complete stage
 +practices are inserted. In the first, the double tetrahedral reality source and the deities of
 +the body mandala, etc., descend to the navel. The deities transform into the syllables of
 +the mantra with a BAM in the center. There are pink bliss swirls in each of the four side
 +points of the double tetrahedral reality source. Visualize these swirling. You do this for
 +only a short time.
 +Mental recitation: Your mind is the BAM in the center of the double tetrahedral reality
 +source. You read the mantra letters three times. You do not recite the mantra, only read
 +the letters. The BAM does not turn as you read the letters. It is as if you are in a room of
 +people, you do not need to turn around to look at them, but you still know they are there.
 +The letters of the mantra all face inwards toward the BAM.
 +Auxiliary second complete stage practice: The double tetrahedral reality source, etc.,
 +which is at the navel goes back up to the heart. There is a red bliss swirl at the top of your
 +central channel and a white one at the bottom. They are swirling counterclockwise and
 +you visualize them coming together at the heart. This is as was in the initiation. They
 +meet at the heart, join together, swirl faster and faster, getting smaller and smaller until
 +they disappear and you experience the bliss and void.
 +[(1) Verbal recitation. The body mandala is at the heart in the central channel. This is
 +within the double tetrahedral reality source. At the heart of the central deity of the body
 +mandala is another double tetrahedral reality source with moon, mantra, and BAM inside.
 +It is this that one focuses on during the verbal recitation. (2) The double tetrahedral
 +reality source and body mandala go to the navel and the deities transform back again into
 +H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980) Page 27 of 50
 +the syllables of the mantra. Now do the first auxiliary central channel practice for a short
 +time. The bliss swirls are pink. (3) You are the BAM at the navel. It does not rotate. It is
 +like if you are in a room you do not need to look at other people. You know they are
 +there. The mantra letters face inwards. You do not say the sound of the mantra, but if you
 +are attached to sound, you can have the letters themselves making sound. This is
 +supposed to be a conceptual cognition with form, not sound, of the letters as its object.
 +(4) The double tetrahedral reality source goes back up to the heart. The white constituent
 +energy drop is at the bottom of the central channel and the red constituent energy drop at
 +the top as in the initiation, but it can be vice-versa. They slowly come to the heart, the
 +bottom one first. Everything dissolves in the swirl after these two swirls meet. This gets
 +smaller and smaller and dissolves into voidness.]
 +Tonight visualize the whole mandala with the fence, double tetrahedral reality source,
 +etc., yourself as Vajrayogini with ornaments. Passing the mind back and forth over this,
 +fill in the details of the visualization and develop the clarity and dignity of the deity.
 +Day 5 – 13 January
 +The tenth yoga, the inconceivable yoga: This is in two parts: common and uncommon.
 +The common inconceivable yoga is as written in the sadhana; the dissolution of the three
 +realms into colored light and that absorbing into oneself in stages (page 10). This fits
 +into the category of the yogas done during the meditation session itself. Between
 +sessions do:
 +The eleventh yoga, the yoga of action: Between sessions, visualize oneself as Vajrayogini
 +with one head and two arms. Think that of all sights you see as Vajrayogini,​ the
 +environment is a double tetrahedral reality source and the mandala, all sounds you hear
 +are mantra, and all thoughts you think are aspects of the deep awareness of voidness and
 +bliss of Vajrayogini. See all actions of body, speech and mind as the body, speech and
 +mind of Vajrayogini. Also, between sessions you can set the armor as a protection
 +around you. When doing this, say the OM SUMBHANI mantra. The first time you say it,
 +snap your fingers in a counterclockwise direction, and the second time snap your fingers
 +going clockwise. The sound of the mantra is emitted from your mouth. It is like thunder
 +and the roar of dragons and it drives away all interferences.
 +This yoga done between sessions is divided into six:
 +1. Eating. Before eating, bless the food with OM AH HUNG and imagine that you
 +are eating nectar of the deep awareness of voidness and bliss. You are
 +Vajrayogini and when you partake of the food, you are satisfying all the buddhas
 +and bodhisattvas who are residing within your body.
 +2. Yoga of making offering: It is best to offer tsog each day. If you do not do that,
 +offer tsog on the Tibetan 10th and 25th. It you cannot do that, the minimum is to
 +offer it on the 10th and 25th of the last month of the Tibetan calendar. [Correction:​
 +On the 25th of the Tibetan 11th month and 10th of the twelfth Tibetan month.] If
 +the 10th is missing on the calendar, do tsog on the 9th. If there are two 10ths, do it
 +on the first one. You need alcohol and meat. Do not let the offering your present
 +Page 28 of 50 H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980)
 +fall on the ground, do not step over them or get them dirty as there are great
 +disadvantages which follow.
 +3. Yoga of making fire puja. This needs to be taught separately.
 +4. Yoga of setting up offerings around the mandala and doing all the mandala
 +offerings. This, too, is taught separately by watching someone doing it. You can
 +get instructions that way.
 +5. Yoga of offering tormas. If you cannot make tormas, biscuits in a tin or jar can be
 +6. Doing all your actions with the left. Use the left hand to do things and start to
 +walk with the left foot. This is done with mother tantra because the left side
 +symbolizes wisdom. Specific instructions can be learned by studying texts.
 +Rinpoche gives us the oral transmission.
 +If someone has highest mental faculties and he does the long retreat, does the sadhana
 +every day, and never misses offering tsog on the 10th and 25th, it is possible for him to be
 +taken to dakini land that life. For one of intermediate faculties, if he does a retreat with
 +10 million mantras and actualizes the Langali stick practice, he can be led to dakini land
 +that life time.
 +There are 14 factors of The Chakrasamvara Tantra:
 +1. The clothes and five mudras, the latter referring to the jewelry.
 +2. The branch of discriminating awareness.
 +3. The staking of daggers.
 +4. Ali or the vowels.
 +5. Kali or the consonants.
 +6. Preceding this with voidness of the cause and so forth.
 +7. Entering of the sound and so forth.
 +8. Having the application of the incorporation of all that exists.
 +9. Satisfying with the nectar.
 +10. Nirvana.
 +11. Offering of hands.
 +12. Offering of initiation.
 +13. Protection of the great armor.
 +14. Offering with all the mantras.
 +The 14 factors of The Chakrasamvara Tantra are complete in the Vajrayogini practice.
 +This is how:
 +1. The clothing and five mudras, the latter of which refer to the jewelry. Clothing
 +refers to the proper place of practice. We had the proper basis explained and in
 +another outline, there was the proper place to practice. This point covers that. It
 +refers not only to the place in which to practice but also to the double tetrahedral
 +reality source in which you practice. The five mudras refer to the bone ornaments
 +worn during the initiation or to the dorje and bell used.
 +2. The branch of discriminating awareness. There are different ways of classifying
 +practitioners. The jewel-like practitioner is able to attain enlightenment that life
 +H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980) Page 29 of 50
 +by means of practice with a consort. Even if one is not that type of practitioner,​
 +this point can still be found in the Vajrayogini practice since the definitive
 +meaning of the consort is to have the deep awareness of voidness and bliss. This
 +is included in the sadhana from the beginning, so doing the sadhana within this
 +deep awareness of voidness and bliss satisfies this. Discriminating awareness in
 +Tibetan is sherab. If ma is added to this, it becomes the term for knowledge lady
 +or consort. Vajrayogini is a knowledge lady and the khatvanga on her shoulder
 +symbolizes Heruka. Your visualizing yourself as Vajrayogini is another way of
 +satisfying this factor.
 +3. Staking or positioning the daggers. This refers to the practice of the protection
 +wheel. In the sadhana, there is only a small protection wheel practice, not an
 +extensive one. In the measureless yoga, the taking of refuge and the guruyoga are
 +included in staking the daggers.
 +4. Ali or vowels. This refers to the generation of the deity from the moon. Out of
 +AH comes the moon in the practice of taking birth as the pathway for
 +nirmanakaya. This is where you get the vowel.
 +5. Kali or consonants. From the two syllables EE comes the double tetrahedral
 +reality source and inside that, the generation of the mantra rosary. The generation
 +of the mantra and double tetrahedral reality source from EE is the factor of kali or
 +6. Preceding this with voidness as the cause and so forth refers to the meditation
 +during the OM SVABHAVA mantra which is said before the generation of
 +nirmanakaya from the vowel and consonants, when there is the practice of taking
 +dharmakaya as a path which is void of all things.
 +7. Entering of the sound and so forth. Nada means sound in Sanskrit, and this factor
 +refers to when the nada on the BAM in space enters the moon and the BAM
 +below when the nirmanakaya is generated.
 +8. Having the application of the incorporation of all that exists. This refers to what
 +follows from the practice of taking the nirmanakaya as the path in which you
 +generate yourself as Vajrayogini. It is the application of all these things that
 +incorporate all this in them.
 +9. Satisfying with the nectar. This refers to the inner offering and the yoga of tasting
 +the nectar and the 11th yoga, the yoga of action, and the practice of the torma.
 +10. Nirvana. This factor is completed through the dissolution of the environment and
 +the beings in the practice of the common and uncommon inconceivable yoga.
 +11. Offering of hands. This refers to doing the various offerings with mudras and all
 +the practices of the yoga of action which are done between sessions; the sleeping
 +and waking yogas. It especially refers to doing everything with the left side.
 +12. Conferring of initiation. This includes all the practices of conferring the initiation
 +to enter the ripening path or causing others to enter it. Self-initiation,​ the
 +consecration ceremony (rabnä, rab-gnas), and the initiation of oneself as
 +Vajrayogini and getting the crown ornament also satisfies this factor.
 +13. Protection of the great armor. This is the setting of the body armor and between
 +sessions, the saying of the OM SUBANI mantra with snapping the fingers and
 +sending out protection by means of the sound of the mantra. It also refers to the
 +practice of the body mandala.
 +Page 30 of 50 H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980)
 +14. Offering with all the mantras. This is the verbal and mental recitation and the
 +saying of the eight line praise.
 +All 14 factors of the Heruka tantra are included in the long sadhana. In the short sadhana,
 +although the 11 yogas are complete, the 14 factors are not. If you do the practice which
 +has the 14 factors complete and you do it properly with no mental wandering – and even
 +if you do it with wandering, if you do it without missing a day and you never miss
 +offering tsog on the 10th and 25th, there is no doubt that you will be guided by dakas and
 +When the inner offering and the tormas, etc., are blessed, there are four mudras to
 +correspond to the four things involved:
 +1. To chase away interferences. You say OM and the mudra is with the left palm
 +facing outwards and the left hand on the right fist.
 +2. The purification into voidness. AH is said, the right palm is out on top of the left
 +3. Generation of the substances. HUNG is said and the two hands are put side by
 +side, palms up.
 +4. The blessing. HA HO HRI is said and the mudra is like when you say PHEM.
 +There are mudras for the outer offerings which we know, an also for the 16 offerings (the
 +lute, flute, drum, laughing, strutting, dancing, cymbals, mirror, music, Dharmadhatu,​
 +etc.). Either two or four handed goddesses make these offerings.
 +These teachings are extremely secret and are only for our own practice. They are not to
 +be explained to others.
 +If you carefully practice the verbal and mental recitation, the first and second axillary
 +complete stage practices, do the 400,000 mantra retreat, offer tsog every 10th and 25th, if
 +you are of sharp mental faculties, you can be led to dakini land this life. If you practice
 +perfectly the 11 yogas, sleeping with bodhichitta,​ and do all the practices properly, you
 +can be led to dakini land this life without abandoning your body. When you are led to
 +dakini land, even if you are 80 years old, you assume the aspect of being 16. You receive
 +instruction from Vajrayogini,​ travel to all the buddha lands, receiving teachings from
 +buddhas and bodhisattvas and attain enlightenment there.
 +The intermediate faculties practitioner must do the long retreat of 10 million mantras, and
 +after that do the practice of the Langali stick. This is a hollow stick. The bottom is
 +blocked and it is filled with red vermilion powder which is from doing the self-initiation
 +all the time. When the stick is finally filled up with the red powder, the top is blocked
 +and a bliss swirl is put on top. The yogi buries it in a cremation ground and sits on top of
 +it from the 10th to the 25th and does certain practices: the sadhana and especially the 11th
 +yoga, in the cremation ground at night. At the beginning, he practices part of the night
 +like this, and as the days pass, the time gets longer, until on the 25th he practices the
 +whole night. A practitioner of Heruka must guard him with a huge stick while he
 +practices the whole night. Then he takes the stick out of the ground. He sells all his
 +H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980) Page 31 of 50
 +possessions and wanders around without attachment, trying to meet different women in
 +different places. He continuously does the self-initiation. When he meets a woman and
 +the bliss swirl on his forehead transfers to her forehead, he knows that she is a dakini. He
 +grabs her and insists with great force that she take him to dakini land, and she will. That
 +is how the practitioner of intermediate faculties goes to dakini land through the Langali
 +stick practice. This practice can be done while doing the 10 million mantra retreat, if he
 +does 9,600,000 mantras, then does the practice at the cremation ground and then
 +completes the 400,000 remaining mantras, or he can do all 10 million before doing the
 +practice in the cremation ground.
 +Each evening of the teaching we should emphasize one factor: On the first day, refuge
 +and bodhichitta;​ the second day Vajrasattva and mandala offering; the third, visualize
 +oneself as the deity with the rough form without implements of jewelry and develop
 +divine dignity; the fourth, dong the specific visualization with implements and jewelry;
 +the fifth, visualization and meditation on the body mandala.
 +In the prayer of the practice, on page 14, “The worldly environment…pure appearance,​”
 +refers to the thinking of the environment as the mandala, the sentient beings as
 +Vajrayogini,​ all sounds as mantra, and all your thoughts as the play of the unity of
 +voidness and bliss. One practices transforming everything into the aspect of the body,
 +speech and mind of Vajrayogini. “Likewise…eyes” refers to how a person with supreme
 +intelligence can attain dakini land. The 10 yogas and single moon refer to the 11 yogas.
 +This verse explains how the supreme faculty person is led to dakini land by relying on the
 +11 yogas. “Having…dakini land” explains how the intermediate faculty person, by dong
 +the extensive retreat and the Langali stick practice can be led to dakini land. In the oral
 +transmission it was explained how to do the retreat of 10 million or 3.7 million mantras,
 +the fire puja, etc. Since you have the oral transmission,​ you can study this on your own.
 +The person with the least faculties can be led to dakini land in the bardo. There are also
 +instructions on how to avoid deceptive appearance and the suffering of the bardo through
 +powa or transference of consciousness. For example, one visualizes the central channel
 +with the bottom opening blocked. Your mind is visualized in a certain form in the central
 +channel and the deity is visualized on your head. You shoot your consciousness out of
 +your crown, up into the heart of the deity on your head to transfer the consciousness.
 +When powa is practiced, the person also must do other practices to gain long life. Long
 +life practices are done in conjunction with powa because the only time you are supposed
 +to do powa is at the time of death, when all the practices to extend the life have failed.
 +When the practices involving holding the energy wind and the life-sustaining energy fail,
 +then you do powa. Powa cannot be done any time, but only at the time of death. When
 +you start to die, the elements are dissolving, you have signs and are aware of all this.
 +Then you do powa and it is possible to go to dakini land instead of to the bardo. That
 +time, it is very important to practice the five powers to transfer the consciousness as was
 +explained in the “Seven Point Thought Training.” Before doing powa, it is important to
 +do the five powers at death time (purifying nonvirtuous action, giving your possessions
 +for use in Dharma, generating bodhichitta,​ etc.)
 +Page 32 of 50 H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980)
 +Day 6 – 1 February
 +The outline of the teachings:
 +1. The source of the teachings.
 +2. The benefits.
 +3. The way the practitioners attained powers.
 +4. The stage of the teachings.
 +A. The 11 yogas of the generation stage to actualize the external Vajrayogini.
 +B. The complete stage, meditation on the central channel to actualize the
 +internal Vajrayogini.
 +The complete stage to actualize the internal Vajrayogini is divided into:
 +1. The situation of the phenomena which are the basis.
 +2. The state of the path to liberation.
 +3. The way to make manifest the result.
 +The basis is divided into:
 +1. Body.
 +2. Mind.
 +3. What is common to both.
 +The body is divided into:
 +1. Rough (our gross body).
 +2. Subtle.
 +3. Most subtle.
 +Rough refers to our gross body.
 +Subtle is divided into:
 +1. The energy channels.
 +2. The wind which moves through them.
 +3. The bodhichittas which are situated within them.
 +The energy channels: When the mind comes together with blood and sperm, the first four
 +channels which are generated are:
 +1. The central channel.
 +2. The right channel.
 +3. The left channel.
 +4. The simultaneously developed channel (sdud-‘brel-ma). It is called simultaneous
 +because it develops simultaneously with the central channel.
 +There are also four main channels of the cardinal directions. Together, these are the first
 +eight channels that develop at the heart. They develop first, but when we speak of the
 +eight channels at the heart, it refers to the channels in the four cardinal directions and the
 +channels in the four intermediate directions. So there are two lists of eight. There are four
 +H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980) Page 33 of 50
 +possibilities of pervasions between the eight that develop first at the heart and the eight
 +that are at the heart.
 +1. The channels which are both those which develop first and those which are at the
 +heart. These are the four channels in the cardinal directions.
 +2. Those which are part of the eight which develop first, but are not in the set of
 +eight at the heart. These are the central channel, the right channel, the left
 +channel, and the simultaneously developed channel.
 +3. Those which are not the channels which develop first, but are those at the heart.
 +These are the channels in the four intermediate directions.
 +4. The channels which are neither those which develop first nor those at the heart.
 +These are all the other channels in the body.
 +Each of the eight channels at the heart (these of the four cardinal and four intermediate
 +directions) each have a channel for the body, for the speech, and for the mind. So, 8 x 3
 += 24. Each of these 24 in turn are subdivided in three. From each there is a channel from
 +1. Sperm falls.
 +2. Blood falls.
 +3. Winds fall.
 +So, 24 x 3 = 72. From each of these come 1000 smaller channels. 72 x 1000 = 72,000
 +channels of the body. Where do they develop from? They develop out of the central
 +Here we speak of four chakras:
 +1. The great bliss chakra at the crown, which has 32 branch channels.
 +2. The utility chakra at the throat with 16 channels.
 +3. The Dharma chakra at the heart with 8 channels.
 +4. The emanation chakra at the naval with 64 channels.
 +The chakras are like the house, the constituent energy drops are the objects in the house,
 +the winds are like the master of the house.
 +The winds. There are five major and five branch winds. The five major are:
 +1. The equalizing wind.
 +2. The upward going wind.
 +3. Downward voiding wind.
 +4. The life supporting wind.
 +5. The all pervading wind.
 +They are also know as the winds of the five buddha families. Then there are also the five
 +auxiliary winds, associated one each with the five senses. There are 10 winds altogether.
 +The bodhichittas. Other terms are constituent energy drops (khams), creative energy
 +(thig-le). They are situated in this system and are the essential fluids that course through
 +the channels. Three are primarily referred to:
 +1. The white bodhichitta at the crown.
 +Page 34 of 50 H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980)
 +2. The red bodhichitta at the naval.
 +3. The undissipating drop at the heart. It is called this because except at the time of
 +death, this drop does not dissipate. It is received at birth with the mixture of white
 +and red bodhichitta at the heart, and it is held at the heart, like in an amulet box.
 +The subtlest body refers to the wind (lung) which is the vehicle at the time of the basis for
 +the clear light of death. It is also the winds abiding in the undissipating drop at the heart.
 +At the time of the path, it is the wind which is the basis for either the approximating or
 +the actual clear light.
 +Mind. This is three: rough, fine and finest.
 +1. Rough, gross mind refers to the sensory consciousness.
 +2. Subtle minds are the white appearing, the red increasing, and the black near
 +attainment (the visions at death). [They also include regular mental consciousness,​
 +both conceptual and nonconceptual.]
 +3. The subtlest mind is the mind of clear light.
 +The reason the central channel is spoken of in the complete stage is by doing clear
 +visualization of the central channel, visualizing and concentrating there, you can collect
 +the winds in the central channel and by means of that get the deep awareness of
 +realization. One can receive realizations by means of dissolving the wind in the central
 +channel. This is the significance of the complete stage being involved in the visualization
 +of the central channel. If you are familiar with the critical points in the central channel, by
 +causing the winds to enter, abide and dissolve in the central channel, it becomes easy to
 +gain realizations. Just as a woodsman must be skilled to know the critical points of a
 +tree, for if he marks a spot on its trunk and hits this spot all the time, it is easy to cut the
 +tree; or just as a butcher must be skilled in knowing where the jugular vein is, for then he
 +knows how to kill with one blow, easily; or just as a skilled magician -- Someone once
 +set a magic wheel turning which prevented King Ashoka from getting some relic pills.
 +His mother told him exactly what he had to do to lift the spell -- Likewise, the meditator,
 +if he knows the critical points in the central channel, can easily gain realizations. This
 +completes the explanation of the basis.
 +The path to liberation is divided into:
 +1. The direct showing of voidness (chos-nyid).
 +2. The indirect showing.
 +The difference between direct and indirect showing is like this: If someone has never
 +been to the ocean you can directly describe the color and smell, etc., but that is not so
 +useful. It is better to explain how to get there. Then he can go and understand what the
 +ocean is like himself. To understand the nature of the finest level of consciousness or to
 +understand the deep awareness of simultaneous voidness and bliss, such subjects like
 +these are very difficult if you try to explain them directly. Trying to describe directly
 +what is the clarity and awareness of the primordial mind is difficult, but if you explain
 +how to visualize the channels and how to experience the approximate and actual clear
 +light, the person can do the practices and understand by himself what the nature of the
 +H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980) Page 35 of 50
 +primordial mind is. Thus, the indirect showing of “chos-nyid” or voidness, thusness, is
 +more beneficial.
 +This is divided into two:
 +1. The path of the messenger ladies with desire.
 +2. The central pathway free from desire.
 +The pathway of messenger ladies with desire: If one does not have realizations,​ this is
 +extremely dangerous. It is like licking the edge of a sharp sword with honey on it. It is
 +better to follow the practices of the central channel, which involve dissolving the wind
 +and causing them to enter, abide and dissolve in the central channel.
 +The explanation of the latter is divided in two:
 +1. Gathering the winds and consciousness in the central channel.
 +2. How to meditate once you have gathered them in.
 +To gather them in the central channel, start by doing the nine round breathing meditation.
 +Visualize the central channel as it was described before. It goes to the top of the head
 +and then curves down with the end between the eyebrows. Although the right and left
 +channels knot around the central channel, we visualize them as being straight. Their top
 +ends also go up to the crown, curve down and exit through the nostrils. Visualizing
 +inserting the lower end of the right channel into the left one. Breathe in through the right
 +nostril, bring the air down, visualizing that it enters the left channel below the navel, and
 +then exhale through the left nostril. Doing this clears away the dergs, obscurations,​ and
 +interferences from that channel. Do this three times. Then unplug the channels and put
 +the left into the bottom of the right. Inhale through the left, bring the air down, visualize
 +it entering the right channel and exhale through the right nostril. Do this three times.
 +Then unplug them again and put both the right and left channels into the bottom of the
 +central channel. Breathe in slowly through both the right and left nostrils, bring the air
 +down and visualize it going into the central channel. Physically breathe out through the
 +right and left nostrils, but visualize the air leaving the central channel at the forehead.
 +This way, you clean out the dregs of all the channels.
 +To gather the wind in the central channel, one meditates on the central channel and by the
 +burning of tummo, gets the winds and consciousness to dissolve in the central channel.
 +By focusing or meditating on the winds, one generates great bliss, and by meditating on
 +the consciousness,​ he generates the understanding of voidness. By means of these, one
 +can attain the rainbow body.
 +We can also speak of six chakras. This includes the secret chakra at the pubic region with
 +32 branches, and the sixth chakra at the tip of the sex organ with 8 channels.
 +The clear light at death is the mother clear light. It rises at the conclusion of the process
 +of dissolution at death time. The practices of the complete stage in which one dissolves
 +the winds through first visualizing and then actually dissolving them leads to the child
 +Page 36 of 50 H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980)
 +clear light. At death, if one can practice the two together, that is the meeting of the
 +mother and child clear lights.
 +To gather the wind in the central channel, there are the practices of tummo or energy fire.
 +Visualize the right and left channels inserted into the central channel below the navel. At
 +the navel there is the red letter RAM. Slowly draw up the downward-voiding energy
 +from the lower orifices. By drawing it up, it causes the RAM at the navel to become very
 +hot and to flare. There are different stages of the practice: building up the fire, and
 +causing the fire to flare. Draw the downward-voiding air up to the navel and draw the
 +upward-going air down to the navel. Hold the breath as long as you can without forcing.
 +Breathe out through the nose, keeping the mouth closed. By the consequent flaring of the
 +RAM, think that all the dregs in the channels in the body get burned and cleared away.
 +When the dregs of the constituent energy drops are burned off, imagine that the clarified
 +part of the constituent energy drops which remain when the dregs are burned off come up
 +and dissolve in the central channel. The clarified portion of the constituent energy drops
 +through the body dissolves in the three main channels: right, left and central channels.
 +Then those in the right and left channels dissolve through the bottom opening in the
 +central channel, and as the clarified constituent energy drops dissolves in the central
 +channel, feel that the central channel is completely filled with the constituent energy
 +drops and with white bodhichitta. As a result, feel extreme great bliss. When one
 +experiences the great bliss, it can induce the realization of the voidness of the great bliss.
 +When doing this meditation, if the heat comes too much or too quickly, it is not good. If
 +the flame is small and develops slowly and with difficulty, it is much better. While doing
 +this meditation, you do not simultaneously meditate on the body mandala. Rather, think
 +the inside of your body is empty, like a balloon. It is like there is clear light inside the
 +body. After doing this practice, again generate the body mandala and then practice the
 +inconceivable yoga in the sadhana and continue with the rest of the sadhana. This is how
 +you first gather the wind in the central channel.
 +How to meditate once you have gathered the winds in: One now tries to activate the deep
 +awareness of great bliss. By activating the wind, you get the actualization of voidness and
 +from this, the rainbow body. The way to do this is as follows. In the top end of the central
 +channel which is at the mid brow, visualize five tiny drops. The central one is white, the
 +one in the front (east) is blue, to your left (north) is green, to the back (west) red, to your
 +right (south) yellow. Visualize carefully and clearly the radiance of the drops located
 +inside the central channel, at the point between the eyebrows. At the top end of the
 +central channel in the mid brow there is a single reality source. Also, at the bottom end of
 +the central channel, at the lower end of the female secret organ, which is in the form of a
 +three-petalled lotus, there is another single reality source. The five tiny drops at the mid
 +brow go through the central channel to the crown of the head. The four drops in the four
 +directions stay there, but the center drop falls as white bodhichitta down the central
 +channel and you experience the four blisses. As the white bodhichitta goes up and down
 +the central channel you experience bliss. This is the way to actualize the different blisses.
 +H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980) Page 37 of 50
 +Five tiny drops go to the crown. Then the center one goes down to the different chakras.
 +You experience bliss as it goes down, and again as it comes up.
 +There is another meditation to do with these five-colored drops at the brow. Send from
 +them five colored light which goes through the body and burns the dregs of the
 +constituent energy drops, leaving only the clarified constituent energy drops in the form
 +of five-colored lights. The light spreads to the environment and everything becomes
 +rainbow light. Then the light dissolves back into the drops in the brow. Combining this
 +visualization with meditation on voidness is the way to actualize the rainbow body. If you
 +practice like this, it will happen that in the sun you will not feel hot, in the cold you will
 +not feel chilled, when beaten you will not feel pain, and when you meet spirits you will
 +not feel afraid. In your own home as a yogi, your body will turn into a rainbow body. The
 +rainbow body is spoken of in mother tantra, the illusory body in father tantra. The
 +techniques to attain them are different.
 +Powa or transference of consciousness:​ First, do refuge and bodhichitta,​ reciting as is
 +written in the sadhana with great strength. Then do the nine-round breathing meditation.
 +Then visualize your guru in the form of Vajrayogini on your shoulders. Her two legs are
 +on your shoulders and the opening of her sex organ is on your crown. The bottom of your
 +central channel is blocked and the top opens into her sex organ. Your mind, in the form
 +of Vajrayogini is at the navel chakra, at the bottom of the central channel. Light flows
 +from guru Vajrayogini’s heart, from the BAM, and purifies you, filling you with light.
 +You say “hick!” and your mind goes up the central channel, out of your head, through her
 +sex organ, and dissolves in the BAM at her heart. Feel that your mind and hers are
 +inseparable and that you have gone to dakini land through this. Then your mind, as
 +Vajrayogini,​ goes back down to your navel. Do this a few times, going up and back down
 +like this. Then guru Vajrayogini dissolves in red light which flows into you, dissolving
 +in the BAM at your heart. Feel that your body is filled with the nectar of realizations and
 +insights. The opening of the central channel at the top of your head closes with a double
 +dorje on top of which prevents the realizations and insights from leaving. You are filled
 +with the light and nectar of realizations. At the end of the Powa practice, do other
 +practices to prolong the life.
 +Summary. In the practice of the generation stage, you need to have firm visualization of
 +yourself as Vajrayogini and also the visualization of the protection wheel, the double
 +tetrahedral reality source and the cemetaries. When you can do this with perfect clarity
 +and concentration you can develop mental quiescence and single-pointed concentration.
 +When you can visualize the whole mandala in a tiny drop after one sixth of a day (four
 +hours), then you have achieved the completion or perfection of the generation stage.
 +Then, with full mental quiescence you practice the completion sage. In this, the main
 +thing you want to do is dissolve the wind in the central channel. So, you visualize the
 +central channel and try to activate the critical points of the central channel to dissolve the
 +winds, thereby doing the tummo practices.
 +However, before doing that, first you practice the common path or renunciation,​
 +bodhichitta,​ and the right view. After receiving the proper initiation and keeping the
 +Page 38 of 50 H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980)
 +vows and commitments,​ do the generation stage practices. You reach the completion of
 +the generation stage with full mental quiescence.
 +[The five stages of the Guhyasamaja complete stage according to Nagarjuna are: (1)
 +body-isolation,​ (2) speech-isolation,​ mind-isolation,​ and comparative clear light
 +(conceptual understanding of voidness), (3) impure illusory body (one has not yet
 +eliminated the obstacles to liberation),​ (4) actual clear light (nonconceptual understanding
 +of voidness), (5) state of unity of pure illusory body and abandonment of obstacles
 +preventing liberation) still with more training. Beyond the five stages are the state of
 +unity of pure illusory body and actual clear light, still with training, and then unity with
 +no more training (= Enlightenment,​ free from obstacles to omniscience).]
 +Then you engage in the complete stage practices, starting with tummo to dissolve the
 +wind in the central channel. By doing the practices of tummo at the navel, you can
 +dissolve the winds there and get the experience of great bliss and then meditate on
 +simultaneous voidness and bliss. This entrance of the winds into the central channel is the
 +first realization of the complete stage. The sign you have caused the winds to enter the
 +central channel is that you breath out and in equally and evenly through both nostrils.
 +When you get signs of the winds entering the central channel, you have achieved the first
 +realization of the complete stage and can do the unartificial yogas when you have this
 +realization. [Here, unartificial refers to the complete stage in general.] This is the practice
 +of the body-isolation.
 +Then you do a similar practice at the throat chakra. It is called the speech-isolation
 +practice because the speech is isolated from its ordinary aspects. This is the next stage on
 +the practice of the complete stage.
 +Then you activate the heart chakra. By causing the winds to dissolve in the central
 +channel at the heart, you get the state of dissolution as at the time of death. This is the
 +mind-isolation practice. At the conclusion of this, you get the clear light which comes at
 +the conclusion of the mind-isolation practice. This is the comparative clear light and is
 +the actual thing which puts an end to death under the power of delusion and karma. If
 +before dying you get the comparative clear light with the signs and dissolution the same
 +as at death, it will eliminate death under the power of delusion and karma. If you get the
 +experience of this clear light, it is pervasive that you will attain enlightenment in that life.
 +When the person who has eliminated having to experience death under delusion and
 +karma dies, instead of having to go to the bardo under the control of delusion and karma,
 +he attains the sambhogakaya in the form of Vajrayogini. This sambhogakaya Vajrayogini
 +is what is spoken of when we talk of the illusory body of Vajrayogini. This can only be
 +seen by arya bodhisattvas. They can see the actual deity and the residence of Vajrayogini.
 +However, to be seen by and to benefit the ordinary sentient beings, this Vajrayogini goes
 +back in the old body. To do that, one goes through the reversed sequence that happened at
 +death. That is, one goes from the clear light to the black vision, etc., to the mirage-like
 +experience and then arises as the nirmanakaya Vajrayogini. This is the method to
 +eliminate bardo and birth under the power of delusion and karma.
 +H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980) Page 39 of 50
 +The illusory body you attain after the comparative clear light and the conclusion of the
 +mind-isolation practice of the complete stage is an actual, genuine body of the deity.
 +Before this, the body of the deity in the generation stage and body-isolation and speechisolation
 +stages of the complete stage is just visualized, imagined. It is not a genuine body
 +of the deity. The genuine body is received after you attain the comparative clear light at
 +the end of the mind-isolation practice of the complete stage. This body of Vajrayogini
 +that you get at the conclusion of the comparative clear light is an impure illusory body,
 +not a pure one. Though it is an impure illusory body, it is still a genuine body. Why then
 +is it called impure? This is because it is not yet purified of the obstacles preventing
 +liberation. It needs to be purified of that.
 +The clear light that induces the impure illusory body is the clear light which is the
 +conceptual understanding of voidness based on a meaningful idea (don-spyi) of voidness.
 +In other words, the conceptual understanding of voidness of the approximate clear light
 +induces the impure illusory body. Later you get actual bare perception of voidness, and
 +because it acts as an opponent to the obstacles to liberation, it induces the pure illusory
 +body. The pure illusory body is purified of the obstacles preventing liberation. Still, you
 +need to abandon the obstacles preventing omniscience to become Buddha. The pure
 +illusory body is also called vajra body (rdo-rje sku), because that body itself is the body
 +that goes on to attain enlightenment. The reason the impure illusory body is not called a
 +vajra body is because it does not go on to attain enlightenment. You have to leave aside
 +the impure illusory body.
 +The yogi who attains the pure illusory body goes back into his meditative absorption and
 +he has the actual clear light which purifies his mind. In meditation sessions, he unifies the
 +actual clear light which purifies his mind and the illusory body which purifies his body
 +and he reaches the state of unity which is the illusory body and the clear light united. This
 +is the state of unity with learning. He practices further and abandons the obstacles to
 +omniscience and attains that state of unity with no more learning which is the state of a
 +Vajradhara Buddha.
 +To start the practice of the complete stage, one does the initial practice of tummo. One
 +visualizes that the right and left channels are inserted into the central channel. Visualize
 +the short syllable AH at the navel chakra. This is what you focus on when you do the
 +practice of lighting the fire and causing the fire to flame up, which are the first two stages
 +of this practice. By meditating like this on tummo at the navel chakra of the central
 +channel, there is the build-up of the flame which then ascends the central channel. The
 +white bodhichitta falls and you have the experience of bliss. Then you meditate on
 +simultaneous voidness and bliss. You have this with the experience of the winds
 +dissolving in the central channel. The entering, abiding and dissolving of the winds in
 +the central channel are stages of getting this realization,​ and you notice signs of these
 +occurring when you do the tummo practices. The sign that the winds have entered is that
 +you breathe evenly through both nostrils. When the winds abide in the central channel,
 +breath ceases to pass in and out of the nose. The sign of the dissolution of the winds in
 +the central channel are the various appearances or visions of the mirage, smoke, sparks,
 +butter lamp, white, red, black. These are the signs you get when you have caused the
 +Page 40 of 50 H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980)
 +winds to enter, abide and dissolve in the central channel to get the realization of
 +simultaneous void and bliss.
 +When you can cause the winds to enter, abide, and dissolve in the central channel through
 +the practice of tummo, there are nine mixings to practice. Before, we talked of taking
 +death as the pathway to dharmakaya. At the time of practice, this is called mixing the
 +dharmakaya with the time of being awake. This is meditative absorption of voidness at
 +the time when you have activated the subtle energy system of chakras and channels and
 +have activated and have control over the winds. Practicing this at the time of the
 +generation stage ripens in the ability to attain the complete stage realization,​ which in this
 +case is called mixing dharmakaya at the time of being awake.
 +After that, you think “if I remain in this stage of dharmakaya I could not benefit others
 +full.” So, you wish to arise in a form body and visualize yourself arising as the
 +sambhogakaya,​ similar to when you rise as an illusory body. This is mixing
 +sambhogakaya with the time of being awake. After that, you wish to arise in other forms
 +to benefit sentient beings. That sambhogakaya comes back in the old aggregates and you
 +arise in the nirmanakaya form. This is mixing nirmanakaya with the time of being awake.
 +The sambhogakaya at the time of being awake comes back in the crown of the head, into
 +the old aggregate, and you have the reversed sequence of visions that one receives during
 +the process of the dissolution of elements, and then you arise as the nirmanakaya.
 +You can also mix the three bodies with death. It is not that you have overcome death
 +under delusion and karma. Rather, in place of simply ordinary death, bardo, and birth
 +under delusion and karma, one mixes them with the three kayas. One first practices
 +mixing the state of being awake with the three kayas. Then, even if one has to die, one
 +can mix death, bardo, and birth which should have been under the power of delusion and
 +karma with the practice of the three kayas. Mixing dharmakaya at the time of death is
 +when one mixes the clear light of death with the clear light realization of voidness and
 +bliss. Mixing sambhogakaya at the time of death is when one arises as Vajrayogini in the
 +bardo. One takes rebirth into a sperm and egg of the working basis which is suitable to
 +practice tantra in terms of arising as Vajrayogini. This is mixing nirmanakaya at the time
 +of death. Even if he has to experience death under delusion and karma, he can mix it with
 +the three kayas.
 +There are three sets of three to make the nine mixings:
 +1. Mixing at the time of being awake.
 +2. Even if one has to die, one mixes the three kayas at the time of death.
 +3. Before one dies, one can do the practice of mixing the three kayas at sleep.
 +In this last set of three, there is first mixing the clear light of sleep with the dharmakaya.
 +This is going to sleep in the state of voidness. Then one has the strong intention to arise
 +as Vajrayogini,​ and thrown by this intention, one arises as the sambhogakaya Vajrayogini
 +in the dream state. This is mixing of the sambhogakaya with dreams is called mixing the
 +sambhogakaya with sleep. With this, one attains the dream body. One kenpo (abbot)
 +could memorize texts with this dream body, but when you do this you need two copies of
 +H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980) Page 41 of 50
 +the text, because the dream body cannot turn pages. When one wants to wake up, the
 +dream sambhogakaya goes back into the old body. This is mixing nirmanakaya with
 +Before you can do the mixings of the three bodies at the time of death, you must practice
 +well mixing the three bodies at the time of sleep. To do this, you fall asleep mixing the
 +clear light of the dharmakaya at sleep, arise as sambhogakaya at the dream time, and
 +wake up with nirmanakaya. To be able to practice mixing the three bodies at the time of
 +sleep, you have to have practiced well mixing the three bodies at the time of being awake.
 +After finishing the practices of the generation stage, one does the practices of the
 +complete stage and tries to get the experience of mixing the three bodies at the time of
 +being awake, with the dissolution of the winds in the central channel. Then one tries to
 +fall asleep with the dharmakaya, dream with the sambhogakaya,​ and awake with the
 +You should start to train yourself in these things. As you train yourself with taking death,
 +bardo, and birth as the pathway to the three kayas in the generation stage, likewise train
 +yourself with these three rounds of mixings in the complete stage. Do a glance meditation
 +of the nine mixings even while you are practicing the generation stage. Tsongkapa said
 +the oral instruction of the nine mixings which came from Marpa are the same as the
 +teachings which came from Buddha. Even if you have an intellectual understanding of
 +the nine mixings, it has great benefit, so do a glance meditation of them while you are
 +still practicing the generation stage.
 +Yesterday how someone with superior faculties attains dakini land. Today it was
 +described how those with intermediate and least faculties are lead to dakini land. That is
 +mostly through the practice of the complete stage. They do this by actualizing the
 +approximate clear light and in this way actualize dakini land. The way the ones of
 +superior faculties attain dakini land is different. They do it by means of the generation
 +stage practice, without having to leave their old body. Someone who attains it through the
 +complete stage practices does so by actualizing the approximate clear light. He actualizes
 +dakini land not by his body going to dakini land, but by his mind gaining the realizations
 +of dakini land.
 +We can rejoice at having met the tantric path and understand the extreme secrecy with
 +which it must be held. We should dedicate all our merits to attain enlightenment.
 +2 February – Day 7
 +The teachings on the little central channel are divided into preliminaries and actual.
 +The preliminaries are divided into the common and uncommon. The common
 +preliminaries include the meditation of Vajrasattva and Guruyoga. For Guruyoga, the six
 +session Guruyoga is sufficient.
 +Page 42 of 50 H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980)
 +The uncommon preliminaries:​ This is the purification of the channels and winds. To
 +purify the channels, first visualize the objects of refuge as in the sadhana. Do the outer,
 +inner, secret, and thusness offerings and the request. Do the visualization of the
 +protection tent as in the sadhana. You are Vajrayogini,​ but are empty , hollow inside. The
 +nature of your body is that of a rainbow body. Visualize the central channel. It is flexible
 +and pliant. The upper end is between the eyebrows. It curves up the crown, and then goes
 +down to four fingers’ width below the navel. The bottom end is on a moon. Normally, the
 +central channel and the right and left channels are visualized from the neck to the navel as
 +if forming one body, like a house with partitions. Here, it is like one hollow tube which
 +encompasses all three, though normally they are three separate channels. Above the neck
 +there are three channels as usual. From the neck down, they are in one tube without being
 +divided in parts, like upstairs there are three rooms and downstairs, there is one big hall.
 +From the neck to the navel, the channel is a certain shade of brilliant red. It ends four
 +fingers width below the navel, and the bottom of the channel and the moon under it are
 +the same size.
 +On the moon there are five drops, shining with clear light. The center one is blue.
 +In the purification of the channels practice, the blue drop comes up the channel, going to
 +the mid brow. Then it goes out horizontally from the brow 12 fingers width and then
 +comes back in the channel and descends to the bottom of the channel. Do this
 +visualization of it going out and in 11 times. That is one “set.” Do 21 sets, so it is 11 x
 +21. That is the practice of purifying the channels.
 +To purify the winds, make the same preliminary visualization as before. Then focus on
 +the central drop. Slowly inhale, drawing the upper breath down to the navel, to the blue
 +drop. Hold your breath while with your right hand you slap your right knee, your left
 +knee and snap your fingers one time. That is one unit. Then exhale, slowly.
 +Then there are some verses of request to recite once. Be mindful of the protection wheel.
 +For the next breath, there are five drops on the moon. The one on your left is green.
 +Focus on it. Slowly inhale. The air goes down, and hold it at the navel. Do the slap and
 +snap two times, and then slowly exhale. Again say the verses of requests and be mindful
 +of the protection wheel. For the third breath, concentrate on the drop in back, which is
 +red. Inhale, etc., and slap and snap three times, make the requests and remember the
 +protection wheel. For the fourth breath, concentrate on the yellow drop which is on the
 +right. Hold the air there for the duration of four units of slap and snap and then exhale as
 +before. Do the requests and remember the protection wheel. Then focus on the white drop
 +in front and do five units of slap and snap while you hold the breath after inhaling and
 +bringing it down to that drop. These five breaths constitute one series. In one session, do
 +three series. The next breath, focus again on the center drop and do six units of slap and
 +snap. With the next breath, do seven, etc., increasing the duration of holding the breath by
 +one slap and snap each breath. At the end, you should have done three series, for a total
 +of 15 breaths, and at the last breath, you should have held the air down for the duration of
 +15 slaps and snaps. This is the superior way of doing this meditation, to increase the
 +duration of holding the air like this. So in one day, you have worked up to doing 15 slaps
 +and snaps, doing three series.
 +H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980) Page 43 of 50
 +For the intermediate way of increasing, in the first series you hold the breath down for
 +one slap and snap. So, for the first five breaths, each one concentrating on one of the
 +different colored drops, the air is held down for one slap and snap. Then, for the second
 +series of five breaths, you do the whole series, holding the air down for the duration of
 +two slaps and snaps. Thus, at the end of the first day, you have worked up to holding the
 +air down for three slaps and snaps and at the end of the second day for six slaps and
 +snaps, etc. In this way, it takes five days to work up to 15 slaps and snaps.
 +The last way of increasing is to do all three series on the first day, holding the breath for
 +one slap and snap; on the second day, hold the breath for two slaps and snaps, etc. In this
 +way, you need 15 days to do 15 slaps and snaps. So, for the greatest, you work up to 15
 +slaps and snaps in one day, doing three series in one day; for the intermediate,​ five days
 +doing three series each day; for the least, 15 days doing three series each day. Although
 +the text says that in three series the superior way has worked up to 15 slaps and snaps, it
 +also says that it takes three days to reach 15 slaps and snaps, five days for the
 +intermediate and 15 for the least. It is a puzzle why it takes three days for the superior.
 +We have to check up because it looks like the superior should finish in one day, but the
 +text says he finishes in three days. When you attain the realization of this meditation, you
 +can actually see the colors of the breaths. This was the preliminaries for the little central
 +channel practice.
 +The actual practice of the little central channel: For this, do the preliminaries as before,
 +with refuge, offering, etc. Visualize the body as being clear and hollow. Now, instead of
 +the central channel being very wide as before, it is very thin, like the hair of a horse’s tail.
 +The central channel, right, and left, are each the size of a horse’s hair and form one tube.
 +In the navel, there is an upside down red letter AM. Underneath the navel where the
 +channels come together, there is a small blue-green bow-shaped wind mandala. On the
 +bottom of your heels, there is a dark green DZEM. Where the three channels come
 +together at the top of the head there is an upside down white HANG. On top of the
 +HANG there is another wind mandala, blue-green and bow-shaped. The DZEM on your
 +feet and this makes the wind mandala at the navel turbulent. This sets the AM on fire and
 +sends up the channel a flame which is like the quill of a porcupine. It goes up the central
 +channel, which is the composite of the right and left channels, too. It is one stream of
 +flame. Though this may seem confusing now, later when we read the text it will not be
 +confusing. The fire from the AM goes up only as far as the heart. At the same time, draw
 +up the lower wind which also goes to the heart. From the wind mandala at the top of the
 +head, above the HANG, comes wind which you draw down to the heart. The fire and
 +wind come up to the heart from the lower part of the body, but only wind comes down
 +from the upper part of the body to the heart. Normally, our winds do not go into the
 +central channel. This is a method to get the wind to enter, abide and dissolve in the
 +central channel.
 +Another meditation you can do is to visualize the red AM at the navel inside the hair-like
 +central channel. In the circle on the top of the AM is a KSHAM which is the nature of
 +tummo. It is red. Then, visualize the eight channels around the navel chakra. Starting
 +from the front and going counterclockwise are the letters AH / KA / TSA / TA (with a dot
 +Page 44 of 50 H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980)
 +under it) / TA / PA / YA/ SHA. Around that, outside that, are the 56 channels. On these
 +are the 34 consonants of the Sanskrit alphabet and the 16 vowels, and an extra set of six
 +vowels A, I, U, E, O, A. At the crown is an upside down white HANG. Inside the dot on
 +top of it is a red KSHUM which is upright, not upside down. Like before, there the
 +DZEM at the feet and wind mandalas at the navel and the crown. Sit in the vajra
 +position. Tense the feet muscles to draw up the lower airs. By drawing up the lower airs,
 +the AM at the navel flames into fire and burns all the dregs of the constituent energy
 +drops. The red KSHAM which is in the dot of the AM becomes intensely hot, like
 +electricity,​ and shoots up like an arrow to hit the KSHUM, which is in the dot of the
 +HANG at the crown. Inhale three times with short breaths through the nose, in a row.
 +This flames up the KSHUM in the HANG at the crown and it becomes very hot and
 +sends down arrow-like rays of flame. The two flames meet at the heart and fight because
 +one from the top is trying to go down and the one below is trying to go up. When you
 +concentrate like this, do the vase holding method. Then from the HANG, which is the
 +nature of white bodhichitta,​ drops of white bodhichitta fall and go to the heart, causing
 +the flames to go down. Feel the heart filled with white bodhichitta which induces great
 +bliss. Concentrate on this. In the outline of the complete stage, this is the path and by
 +doing it, you actualize the result.
 +Result: By doing the practices of activating the channels, winds, and constituent energy
 +drops, eventually you are able to dissolve all the winds in the central channel at the heart
 +and from that, you can go on to attain the state of unity.
 +There are seven kisses of perfection:
 +1. Branch of the complete utility.
 +2. Branch of full union.
 +3. Branch of the great bliss.
 +4. Branch of the lack of true existence.
 +5. Branch of great compassion.
 +6. Ranch on the non-break of continuity.
 +7. Branch of no cessation.
 +By this practice you can attain enlightenment which has these seven kisses of perfection.
 +When you do the practice of the 11 yogas, do the sleeping and waking yogas only once a
 +day, the others do four times. In addition to the generation stage, also try to practice the
 +complete stage. Even if you cannot go through all the different stages from the complete
 +stage, you should have at least some intellectual understanding of it. Practice this on top
 +of lamrim. The most important thing is to practice it on the base of lamrim. This
 +concludes the 11 yogas of the generation stage and the complete stage practice of the
 +central channel. Serkong Rinpoche gave us the teaching according to the lineage from
 +Kyabje Trijang Dorje Chang, and as he received the lineage he has given it to us.
 +Bodhichitta is the main thing we should try to put in practice.
 +H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980) Page 45 of 50
 +Outline of the Teachings:
 +0) General presentation of Buddha’s teachings, p.5
 +1) The origin of the teachings to develop respect, p.5
 +2) Advantages of relying on teaching from such a reliable source, p.5
 +3) History of various practitioners who have relied on the lineage with these reliable
 +sources and on teachings with such benefits, p.7
 +4) Stages how to lead the disciple along the path of these teachings, p.7
 +a) working basis of the person who practices, p.7
 +b) the teaching to be practiced, p.7,
 +A) four qualities, p7
 +i.unbroken tradition of initition
 +ii.bonds and commitment should never have been broken
 +iii.the order of instruction not reversed has complete regard and respect for Guru and Teachings
 +B) four validities, p.8
 +i.valid Guru
 +ii.valid treatises
 +iii.valid scriptural authority
 +iv.valid experience
 +c) the method with which it should be practiced, p.8
 +A) generation stage (consists of eleven yogas), p8
 +1.sleeping yoga, p.1, 8
 +2. waking, p.1, 8
 +3. tasting the nectar, p.2, 8
 +4. measureless,​ p.2, 8
 +i.refuge, p.2
 +blessing the inner offerings, p.10
 +blessing the outer offerings, p.12
 +iii.Vajrasattva,​ p.2, 12
 +5. guru yoga, p.3, 8, 12
 +Page 46 of 50 H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980)
 +i.offering to merit field, p.9
 +a.outer, p.13
 +ii.kusali tsok, p.13
 +iii.request to the lineage lamas, p.12, 13
 +6. generating oneself as the deity, p.14
 +i.basis to be purified
 +a.samsaric death, p.15, 17
 +earth, p.15
 +water, p.15
 +fire, .16
 +wind, p.16
 +white drop, p.16
 +red drop, p.16
 +black appearance, p.16
 +clear light, p.16
 +b.samsaric bardo, p.17
 +c.samsaric rebirth, p.17
 +ii.transformation of that basis, p.20
 +a.dharmakaya,​ p.17, 38
 +b.sambhogakaya,​ p.17, 38
 +c.nirmanakaya,​ p.18, 38
 +7. purification of beings, p.20, 21
 +8.blessing of viras and virinis, p.22
 +i.body mandala, p.22
 +ii.wisdom beings, p.24
 +iii.body armor, p.24
 +9. verbal and mental recitation, p.25
 +i.verbal recitation
 +ii.first Completing Stage practice
 +H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980) Page 47 of 50
 +iii.mental recitation
 +iv.second Completing Stage pratice
 +v.second Completing Stage practice
 +10. inconceivable,​ p.26
 +11. action, p.26
 +ii.making offering puja
 +iv.mandala offerings
 +vi.left-hand actions
 +Fourteen Factors of Heruka Root Tantra, p.26, 27
 +i.clothes and five mudras
 +ii.discriminating awareness
 +iii.staking daggers
 +vi.preceding this with voidness of the cause
 +vii.entering the sound
 +viii.having the application of the incorporation of all that exists
 +ix.satisfying with the nectar
 +xi.offering of hands
 +xii.conferring of initiation of the great armor
 +xiv.offering with all the mantras
 +Practice for sharp practitioners,​ p.29
 +Practice for intermediate practitioners,​ p.29, 39
 +i.Langali stick practice, p.29
 +Practice for dull practitioner,​ p.30, 39
 +Page 48 of 50 H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980)
 +1.Powa, p.30, 35
 +B) completing stage, p.15, 19
 +1) Basis
 +1. body
 +i.gross, p.31
 +ii.subtle, p.31
 +b)winds, p.32
 +c)drops (bodhichittas),​ p.32
 +iii.most subtle, p.32
 +2. mind
 +i.gross, p.32
 +ii.subtle, p.32
 +iii.most subtle, p.32
 +2) Path to liberation, p.33
 +1. direct showing of Voidness
 +i.path of ladies with desire, p.33
 +ii.wind practices of the central channel, p.33
 +a)gathering the winds in the central channel, p.33
 +nine-round breathing
 +tummo, p.33, 37
 +b)how to meditate once you’ve gathered them in, p.35
 +nine mixings, p.38
 +mixing at the time of being awake, p.39
 +mixing the three kayas at the time of death, p.39
 +mixing the three kayas with sleep, p.39
 +2. indirect showing
 +3) Result
 +1.isolated body, p.36
 +2.isolated speech, p.36
 +3.isolated mind, p.36
 +H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980) Page 49 of 50
 +4.approximate clear light, p.37
 +5.impure illusory body, p.37
 +6.actual clear light, p.37
 +7.state of unity with learning, p.37
 +8.state of unity with no more learning, p.37
 +Another way to outline the teachings: p.21
 +1) Preliminary:​ the basis for initiation, p.21, 36
 +a) perfect human rebirth
 +b) death
 +c) refuge
 +d) disadvantages of samsara
 +e) renunciation
 +f) bodhichitta
 +g) voidness
 +2) Actual
 +a) outer Vajra Yogini
 +b) inner Vajra Yogini
 +c) secret Vajra Yogini
 +Page 50 of 50 H.E. Serkong Rinpoche'​s Vajrayogini Commentary (Pomaia, Italy 1980)
 +Tsenzhab Serkong Rinpoche
 +Vajrayogini Commentary
 +Instituto Lama Tzong Kapa – Pomaia, Italy, Jan- Feb. 1980
 +Translated by Alexander Berzin
 +The original transcript has been left unedited on purpose
 +to reflect the actual course of the teachings.
extensive_vajrayogini_commentary_by_h.e._tsenshab_serkong_rinpoche.txt · Last modified: 2018/02/26 18:11 (external edit)